vaunt your selfe so much yet this discent in geÌ„try was not valued of Paule amongest the vertues qualities which he assigned to a Christian Byshop But other ornamentes where with I wishe you were better acquainted perhaps ye would then seéme somewhat a woorse Rhetorician but sure I am you would bee farre better Byshop But now you haue enured your selfe so much to vnmeasurable raylyng that ye seéme rather a coÌ„mon brauling Thersites theÌ„ a meéke Prelate You thinke that I yelde to much to the authoritie of kynges because I affirmed that the kynges of Israell dyd rule the Priestes in matters of Religion And this you say is not true Why so I pray you is it false bycause you say that it is false O notable Pithagoras the credite of your naked affirmatiues beyng bolstered vp with no reason nor witnesse bee not crept so farre on high benche as yet to be takeÌ„ for Iudges I did alledge a litle before Dauid Salomon Iosias Ezechias Peruse who so list the Chronicles of them and theÌ„ let him decide this controuersie betwixt vs. The sentences of Paule and Peter in the new Testament are very manifest as I haue sayd before For Paule Commaundeth prayers to be made for kinges and for all other set in authoritie In which sentence you may discerne a distinct degreé of Power and Nobilitie vnlesse you will bee blinded with malice conceaued agaynst the truth you may also seé the kyng to be placed first and highest In the same wise Peter Submit your selues to euery humune creature for the Lord whether to the king as most excellent or to the Magistrates as beyng appointed by him Loe here the lyke degreés loe here also the kyng placed chief and most excellent Here you cry out exclame Comically or rather tragically O heaueÌ„ O earth O the Seas of Neptune When as it had bene better for you to stoppe that lauishe foule mouth with the euident testimonies of the Apostles But you proceéde on rather Saying if kynges obteine the highest authoritie the whole world would be turned vpsidowne as ye thinke for that kynges would bee subiect to flatterers and so nothyng could bee executed in due order and truth but all thyngs would be gouerned after the lust of flatterers First of all kings of this our age are much beholdyng vnto you surely and amongest the rest your owne kyng especially For if it bee true that you stampe out so boldly that all Counsels of kyngs are corrupted by flatterers what one thyng do ye leaue vpright in their gouernement Beholde my good Lord and behold earnestly how trecherously and perillously you beguile your selfe with rashnesse and ignoraunce that blemish all regiment of kynges with so coÌ„mon an infamie But admit vnto you for this time that your saying is true in this respect that to to great store of flatterers swarme in Princes Courtes What then doth this let that in the Palaces of your holy Monarchies this kynde of vermine that we call a flatterer is not fostered is not dallied with all yea nâ—urished had in high price I will passe ouer myne owne neighbours and will referre you to all that new puddle of Schoolemen amongest whom you shall not finde any one sounde Exposition of Diuinitie but whole Commentaries of flatteries and Parasiticall poyson For they beautifie the Pope with these Titles videl They call him the Sunne of the worlde they ascribe vnto him both swordes Temporall Spirituall They create him the Lord of Purgatory They aduaunce him aboue the authoritie of the Canon Lawes They deny that hee is to be directed by any other person They affirme in their writynges that the Pope hath all lawes engrauen or rather lockt fast in the closet of his hart They say that the Pope can be guilty of no fault though hee throw many thousandes Soules into hell they make the Pope high Steward of PardoÌ„s as though they were the treasurie of the Churche so that hee may forgeue infinite sinnes both past already and sinnes not yet committed Furthermore they haue enthronized him chief Uicare of Christ vpon earth who can neither erre him selfe nor bryng others into errours vnto whom onely all generall Councels must be in subiection at whose feéte Emperours and Kyngs ought to prostrate them selues last of all whom all Christendome must honor and worship as an earthly God These blasphemous flatteries detestable and horrible blaunchyngs are not vttered onely by mouth at all aduenture but are extaunt in the monuments and bookes of the Romish patrones written by them aduisedly and in earnest Can you charge any kynges Courtes with the lyke Ye name Henry the eight a most excellent kyng endued with all kyngly ornaments who ye say tooke vnto him absolute authoritie ouer his subiectes through the enticemeÌ„ts of flatterers loue that he bare vnto theÌ„ boylyng also with malice agaynst the Byshop of Rome froÌ„ out whiche fountaine forsooth I know not how many floudes of wickednes and mischief did issue These be no proofes of a sober Byshop my good Lord but droÌ„keÌ„ dreames of a drousie Sophister For the noble kyng of most famous memory attempted nothyng either of loue or of hatred or by procurement of flatterours But wheÌ„ he perceaued that it was most euideÌ„t by the Gospell that generally all England was committed vnto him as his proper peculiar charge aswell by the authoritie of Gods law as mans law he banished out of his Realme that foreine authoritie and resumed his owne lawfull gouernement wholy into his owne handes studying to reserue the same inuiolable to him selfe as meéte was wherein he performed the duetie of a wise and perfect kyng and easing so his subiectes of great and importable trauailes and charges he left vnto his successours a very riche and florishyng kyngdome But touchyng the Iustice executed vpon More and Roffensis was not without much sorow of his Royall hart in respect of their witte and learnyng But after that they were publickly attainted of high treason and would by no persuasion be reclaymed from their wilfull errours hee must neédes suffer the law to proceéde agaynst them left wynking at their treachery he might haue opened a greater gappe of obstinacie and rebellion to others At the length you are come to Peters wordes but by the way spurnyng at me and calling me a most filthy person Wherin you do me no small iniurie like a wicked Sophister You demauÌ„de of me out of what wordes of Peter I framed my sentence which I vouched before touchyng the superioritie of kynges whether that enduced me bycause Peter doth name the kyng to be most excellent Not that onely graue Gentleman but the whole processe of Peters communication You doe argue in this wise That men are many tymes called excellent either in nobilitie or learnyng bycause they be very notable therein not bycause they are set in authoritie aboue all men and here a Gods name it pleaseth you to produce me for example
that either he recreate his spirites with some other exercize or cease here after do abuse our Gracious Queéne Elizabeth specially with such kinde of trumpery wherein to tell you the truth Osorius you haue lost your labor and cost for you preuayle no whitt thereby as you seé What successe you may haue hereafter we committ vnto the Lord Certes hetherto as yet you may putt all your winninges in your eyes and seé neuer a shine the lesse as the proofe it selfe doth declare And be it say you that I preuayle nothyng herein yet wanted not sufficient testimony of a well wishyng mynde which ought not be vnthankefully taken emongest gratefull and honest personages Of your good meanyng what shall I say which how ready and inclinable it is I do easily perceaue but to what effect I beseéch you For to what other end shall we Iudge it so ready but to procure our most gracious Queéne then whose nature nothyng can be more disposed to lenitie and gentlenes to be sett on fire none otherwise then as it were some flamyng firebrand contrary to the naturall disposition engraueÌ„ within her royall brest by the finger of God to seéke the spoyle of her natiue Countrey with cruelty tormentes and destruction of her subiectes by fier and fagottes like vnto the furious persecutions and madde outrage executed in the tyme of her sister Queéne Mary For what better successe could haue bene hoped for out of those wicked mischieuous counsell of yours for lett vs suppose and imagine in our conceiptes which yet her most excellent Maiestie could neuer haue suffred to haue entred in her thought that you might haue preuailed and obteined your purpose or at least as much as you hoped for what then Could you conceaue in your mynde that the matter had bene accomplished forthwith assoone as you had entred into the Castell of fauour as though her Maiestie alone be the onely enemy to the Pope within this her dominion Beleéue not so O Solon and hereof assure your selfe that there is within this litle Island a greater nomber by many thousandes more then any man would Iudge that will rather yeld their carâ—asses to tortures then suffer theÌ„ selues to be defiled with the marke of that Beast And what thinke you will become then of the rest of the multitude whose consciences are not yet fully settled of whom there is an infinite nouÌ„ber within this Realme you will say that the Prince must vse force force them to fagotte that will not obay Is this the couÌ„sell you geue to a Queéne Herein forsooth we poore wretched Englishmen are very much beholdyng vnto your sweéte Fatherhood for your gentle reward But what if fayth will not be forced yea what if it can not be brought to yeld what if her highnes it selfe be not Queéne ouer consciences nor any worldly creature els for fayth wil be enstructed can not constrayned I say also moreouer it can not be vanquished by death but euen then rather it triumpheth most And although it may lose lyfe in this world yet will it neuer yeld to earthly creature but to God and his truth Wherefore in as much as this your whole discourse which you prosecute so earnestly is of this condition that it doth no more concerne any Christian Prince whatsoeuer then the subiectes of his Realme for what is more agreable with the maners of the people then Fayth and Religion If you haue determined with your selfe to bestow any further trauaile in the like cause by word or by writyng I iudge it best and withall do aduise you that you trouble not her Maiesty from henceforth with any such matter but proclayme forth your challenge agaynst the Byshops rather agaynst the Doctours and Deuines finally agaynst the subiectes of England and the consciences of the people whom if you be able to enduce with force of firme doctrine and pytthe of substaunciall Arguments to the direction of their consciences you shall shewe your selfe herein a very honest man But then must you frame vs some other kynde of bookes and other maner of letters For the bookes that we haue hitherto receaued from you are such kinde of ware as neither delighte the Queénes grace nor like well the subiectes For this cause therefore my good Lord Ierome I do the more willingly aduize you not to cease wrytyng henceforth Nay rather write on a Gods name paynte on deuise on and coyne on as much as ye list I will not lett you For so long shall it be lawfull for you to haue will to endite vntill at the last it will not onely repente you of the losse of your labour but withall make you ashamed of so much good tyme so wickedly employed And therefore take me not as though I would wishe you to surcease from writyng to throwe away your penne but rather I wish you to write and to endyte vntill you be hoarse withall Hereof neuerthelesse I warâ—e you before that vnlesse you mainteyne the quarrell that you haue vndertaken with better furniture you shall both come to late as I sayd and lose your labour also For what doe you thinke to gayne in this cause of Religion wherein if you hadd none other aduersary yet the Lord him selfe doth warre agaynst you with the very breathe of his mouth the whole Scriptures fight agaynst you and the authoritie of auncient Fathers haue bent their force to ouerthrow you Your purpose was to pleade for the Popes proper Chayre But he is quite abandonned not out of our Churches onely but much further banished out of mens consciences nor can possibly by mans pollicy be restored to the possession of Christian consciences in despight of Gods word It is the Lord who hath by his deuine Inspiration cast a darkened cloud ouer this proude Prelates Chayre which all Portingall can not bryng to light agayne though it lighten all the Tapers torches and waxe lightes in Portingall when the Sunne is at the highest But Osorius vpoÌ„ confidence of his Rhetoricke doth dreame vpoÌ„ some dry Sommer nothyng mistrustyng his Tackle as it seémeth which shal be more stronger then any Cable or Anker but that he shall be able to enduce our most Souereigne Lady Elizabeth to like well with his Request at the leÌ„gth maugre the bearde of thousand Haddones for after this maner writyng agaynst Haddon he sayth What sayth he doe you suppose that her witte is so rude and so vnciuill when I shall haue discouered the practizes and coÌ„spiracies of treacherous traytours by inuincible Argumentes and Reasons clearer then the Sunne in mydday when I shall paynte out vnto her view eueÌ„ before her eyes the mischieuous filthynes and wickednesse of this new fangled Religion when by manifest proofe I shall make euident the foolish and illfauored scatteryng Reasons of these heretiques wherewith they attempt the maintenaunce of their cause that she will rather allowe of that most pestilent opinion coupled with vnauoydeable perill of her
your owne Doctours and their whole doctrine is yours They were tractable for a tyme in the mariage of Priestes in the receauyng of the Sacrament vsing the necessitie of the present tyme but in all the rest as much as in them was they did gorgiously garnishe their Romish kyngdome And therefore in this last place you were fondly foolishe to affirme that your owne chieftaines displayed banner vnder your enemyes enseignes Truly either your memory is very slipperie or your wittes went a wollgatheryng when you were ouer earnest in your slaunderous imagination Yet are you much miscontented with these men likewise bycause they seéme to varie amongest them selues For they correct I will vse your intricate wordes by your leaue they alter they turne in and out they blotte out the old and make new places c. When you name places I suppose you meane common places of Scriptures or litle bookes of common places If it be so you ought to haue remembred the Grecian Prouerbe The secoÌ„d determinations are accoÌ„pted wiser then the first Neither can any thyng resemble the Christian modesty more nearely then if we amend our selues as neéde requireth We haue a notable example hereof Aurel. Augustine who made a booke of his errours entitled a Retractation But you are in an other predicament That is to say you are apprentices and so addicted bondslaues to these drowsie dreames the dayly practize whereof hath so betwitched your senses that no streÌ„gth of the truth caÌ„ mollifie your harts cloyed altogether in that phantasticall puddle of schoolemyre But howsoeuer you shall remaine stiffenecked your selues you ought not yet reproue the modestie of others whiche fashion them selues nearest to Christian simplicitie Neither was any exaÌ„ple at any tyme more coÌ„mendable in the Church of Christ then this of Augustine was You seé now what a stinckyng reward you haue gotten for this pursuyte of Sectaries and yet as if you had besturred your stumpes haÌ„dsomely you triumph in these wordes What can you Replie to this was there a generall consent betwixt them that sprang out of Luther no disagreement no contradiction in opinions But how much better had it bene for you to haue reuerenced that lead whereat you scorne so much then to haue opened such a gappe to so moÌ„struous pestiferours errours I aunswere that these your metie questions concerne me nothyng at all For I am an English man not a Lutherane I stand for England and not for Luther agaynst you Yet do I pronouÌ„ce this also that there was a generall consent amongest the Lutherans no disagreément no contradiction in opinions For they all sticke fast to Augustines coÌ„fession nor will suffer them selues to be drawen from it But that confession say you I do not allow Neither is this matter now in question what maner of confession that was for howsoeuer that be it is most certeine that the Lutherans did perseuer stedfastly therein As for the rest whiche you heape together are either fayned or coyned by you or banished from all men as well from vs as from you Or els they be your owne sweéte sworne brethren sauyng that they haue somewhat more modestie discretion then you Therfore this is but a slender ArgumeÌ„t to enduce me to reuerence your lead except I were too too leaddish by nature But sithence you haue shronke from your tackle and forsaken the leaden Bulles of your Monarche in so succourlesse a shipwracke without helme or cable in such dispayred perplexitie you are to be esteémed not onely a leadden and woodden but a durtie aduocate also of your Romish Monarchie if at the least any thyng may be more filthy then durte Yet that ye may the better proceéde you spitte on your handes and take hold of my wordes which are these But there came a thundercracke into our eares out of the heauenly authoritie of the sacred Scriptures that made our consciences afrayde and compelled vs to abandonne and forsake all mens Traditions and too putte our whole confidence in the onely freémercy of God Well I acknowledge this speache to be myne owne yea and gladly also And I finde nothyng therein blameworthy But what sayth Osorius to this grace Doe ye not say gramercy to Luther sayth hee that linked you so fast with such a singular benefite to abandonne all fearefulnes from you What is the matter my Lord what Planet hath distempered you I haue nothyng here to do with Luther nor with his doctrine of fayth I shewed that our consciences were terrified with the authoritie of sacred Scriptures and constrained to fleé to the freé mercy of God you say Luther hath written erroniously touchyng fayth forsooth these two hang together like a sicke mans dreame As if a man would argue in this wise Osorius is a most impudent rayler Ergo his companion of Angrence is a perfect Logician Are you not ashamed to cite whole sentences from an other writer beyng vnable to frame any probable obiections agaynst any one of them For as concernyng Luther albeit I haue not vndertaken to defende him as I haue oftentymes protected yet this doe I suppose that neither he nor any other interpretour of that Scriptures ought to bee admitted vpon euery particular Assertion but to haue relation to the whole discourse and meanyng of the Authour If this especiall regard bee had vnto Luther as in deéde it ought he shal be founde a profounde scholemaster both of fayth and a good workes and so farre to excell you in learnyng that ye shall not be worthy to beare his bookes after him howsoeuer you delight your selfe to gnaw vpon a few wordes of his vnaduisedly throwen out in some heate of disputation But by the way you stuÌ„ble also at an other straw of myne bycause I wrate that we haue forsaken and reiected the traditions of men And with many iâ—gglyng wordes challenge vs that we are beholdyng herein to Luther Zuinglius Melancthon Bucer Caluin and Peter Martyr O my ouer tedious and toylesome lucke that hoped to dispute with a learned and discrete Diuine who would without good grounde haue blamed nothyng nor vsed any cauillatioÌ„s but now finde all contrary For I am pestered with a fonde brabblyng clatterer which delightyng altogether in vncessaunt chatteryng snatcheth and snarleth at thynges ratified and approued by all men I am therfore constrayned now to play the child agayne in the principles of Diuinitie as he doth and those questions must be debated wherof no man hauyng any skill can be ignoraunt In the same maner therfore we haue cast away traditioÌ„s of men as our Lord and Sauiour Iesu Christ hath pronounced in the Gospell vnder the person of Esay the Propet But in vayne they worshyppe me teachyng the doctrine and traditions of men And as our Lord Iesu a litle before rebuked the Phariseis You haue made frustrate sayth he the commaundement of God through your owne traditions We geue eare vnto men as they be men but if they ones teach contrary
in discipline You accuse him also as a rayler agaynst Princes amongest whom you name the Emperour our famous Henry of worthy memory and George Duke of Saxone You do helye him in Caesar impudeÌ„tly for Luther did reuerence him most humbly In deéde he did mainteine the cause of the Gospell agaynst our kyng and somewhat sharpely confuted his Epistle written agaynst him at the first whom afterward beyng amended and reformed in doctrine hee embraced most louyngly and aduaunced with all kynde of honorable title LoÌ„g tyme he instructed George Duke of Saxone with most sweéte aduertisementes perswaded him called vpon hym with incessaunt prayers and Supplications But after the Duke had hard harted him selfe and waxed insolently obstinate in all thynges nor would make any ende of spoyling and turmoyling Gods people Lurther beholdyng the lamentable ruine of his Christian brethren round about him did bitterly inueighe agaynst that trayterous outrage of Duke George induced thereunto by the example of the holy Prophets agaynst the Princes of Iuda â— and of Iesu Christ our Sauior agaynst Herode the Tetrarche At the last you conclude That all Luthers preachyngs did tende to prouoke the people to sedition O shamelesse touÌ„g How would you delude vs if no man had read Luthers bookes but your selfe how would you abuse our age in heapyng lyes vpon lyes if we had no witnesse agaynst you when as Luther left behynde him as many pledges of Christian humilitie as he wrote bookes No man more constantly mainteined the authoritie of Magistrates no maÌ„ did more often inculcate more plentyfully preach more vehemently Imprinte more earnestly exact Christian obedience then he did His writyngs are extaunt liuely and florishyng and will with a whole searyng yron of detractioÌ„ marke you for a backbiter to your euerlasting reproch That was a great and manifest errour that I made but here ensueth a greater farre more horrible agaynst renowmed Princes notable common weales yea in matters of high treason by the which as by degreés this reuerend Prelase aduaunceth his shamelesse and execrable vanitie so much that all men may iudge him not onely to haue forgotten all truth and modestie but also vtterly abandoned the same This matter hee affirmeth to be most apparaunt that Lewes kyng of Hungarie and a great multitude of Christians were slayne in battell through the folly and wickednes of Luther and that hereof ensued the Conquest of Buda by the Turkishe Emperour O venemous toung to bee detested of all men that haue any loue of the truth or regard of humanitie Can you doubt or be ignoraunt of this most peruerse dissembler that this lamentable death of the king and the losse of Buda came by the onely outragious vnmeasurable rashnes of that cowled prelate Tomorraeus Archb. of Tholosse Which had so bewitched the people with hautie arrogaunt preachyng that they rushed out headlong with a small and weake handfull agaynst an huge hoste and inuincible power of Solyman in so much that after the Conquest Solyman him selfe could not keépe countaunce but smilingly scorned the insolencie of the Hungarians which had so vnaduisedly yelded into his hands their kyng to be slayne their kyngdome to be spoyled Is not this true do ye not know it perfectly Doth not Paulus Iouius your chief a counsell report this story parcell meale yea euery title therof was euer any man besides you so franticke as to charge Luther therewith The place it selfe doth conuince you wherein at that tyme scarse any Lutheran had set any footyng The tyme doth confute you for Luthers name was as yet scarsely knowen The circumstaunces of the History doe condemne you whiche doe cry out agaynst that Monkishe Archbyshop of Tholosse for that pityfull losse lamentable effusion of Christian bloud as I haue declared before out of Paulus Iouius But it is no maruell if hee can so franckely coyne a lye agaynst a Region so farre distant from vs when as hee spareth not to presse vpon vs Englishmen here in English with a most exectable lye For hee affirmeth that Edward the sixt our Royall kyng of famous memory was haynously poysoned in his Childhode O monstruous beast can you beyng a Portingall borne so impudently diffame our Region with the horrible crime without all likely or probable proofe now that sweÌ„tie yeares he spent and gone when as no sober or discreét English man did euer conceaue any such thought in his mynde The Phisitians reported that he dyed of a consumption The same was affirmed by the Groomes of his priuy Chamber whiche did keépe coÌ„tinuall watch with the sicke kyng All his subiectes did beleue it for a confessed truth Neither could your slaunderous Fable haue bene blowen abroad but amongest tattlyng women foolishe children and such malicious English loselles like vnto you nor yet could this rotten vnfauorie cauill haue had any discreét Authour had it not bene whispered into that Asse head of Osorius He coupleth hereunto Caesar who he saith was betrayed and destroyed by treason Truely Caesar did not onely pursue but also vanquishe the Germaines chasing them in Germanie with a great army of Spanish and Italian souldiours The which ouerthrow the Germaines shooke of as well as they might But the last warres raysed by Maurice what they purported and what successe they tooke I will passe ouer nor will blame in the dead whom I confesse a victorious Emperour when hee lyued He ioyneth Queene Mary a Princesse that raigned very lately and her also auoweth to haue bene destroyed with poyson Who euer beleéued or reported this but you railyng Scorpion All the English Nation and all other StrauÌ„gers that were then in England will manifestly reproue condemne this your malicious and shamelesse impudencie There raunged at that tyme a certeine outragious burnyng feauer which infected all the estates in the Realme and amoÌ„gest the rest shortned the liues of the richest and most honorable personages at what tyme Queéne Mary in many things most commendable after a few monethes dyed of the same disease In like maner Cardinall Poole an excellent learned maÌ„ beyng sicke of a quartan departed this world the same tyme. You demaunde of meâ—ery malaâ—ertly as if the matter were manifest and confessed whether I vnderstode any thyng of that conspiracie wherewith most wicked men practized the destruction of Queene Mary and Cardinall Poole Ueryly I do simply confesse that there was neuer any such matter spoken writteÌ„ fayned or surmised vnlesse by some such madde dogges as your selfe which hauyng els nothyng to snarle at do barcke and houle at the cloudes moone and starres and many tymes at their owne shadowes You tell vs a tale of some flying vapours and drousie dreames Osorius imagined in that rotten mazer of yours when you clatter out such matters whereof neither I or any man els euer heard or could heare one word except he might chaunceably light vpoÌ„ some Synon of Osorius trayning that could with most
heaueÌ„ly substaunce as you do imagine for Bread can not remaine materiall Bread without the substaunce of Bread no nor be surmised by thought to be Bread Paule doth sondry tymes call the Sacrament Bread But naturall Bread is not the body of Christ. Ergo. The Sacrament can not be the naturall body of Christ. I do speake here euen of the consecrated Bread as you call it or as Paule calleth it the Bread whiâ—h is blessed Whereof Paule hath an infallible sentence in his Epistle to the Corinthians The bread which we breake is it not the partaking of the body of Christ This Sacramentall Bread therfore after blessing when it is taken to be eaten is euen then Bread and brokeÌ„ as naturall Bread Ergo it loseth not his naturall substaunce nor is traÌ„substanciated into the naturall body of Christ as you vse to speake monstruously in a monstruous matter How then say you doth Paule call Bread the participation of the body of Christ For sooth in the same maner in the which a litle before he doth call Christ a spirituall Rocke They did all drinke sayth Paule of one spirituall Rocke which folowed them and the same Rocke was Christ and by and by after is set downe in the same Chapiter We many are one bread and one body In both which we do acknowledge the most wholesome and familiar speache of the holy Ghost but can not acknowledge your monstruous and newfangled TraÌ„substantiation To this purpose are the wordes of our Sauiour Christ to bee applyed This is my body whiche is deliuered for you doe ye this in remembraunce of me For the latter part doth explane the first part of the sencence most expressely For if the transubstantiated bread should conteine in it selfe the very naturall body of Christ hanged vpon the Crosse and thrust into the side for vs as you doe dreame what neéded then so often a rehearsall to be made vnto vs of the RemembrauÌ„ce of his body especially the body it selfe beyng presente and subiect to our senses and dayly handled in our handes But for as much as our Lord Iesus in the sight of the Apostles and the Angell declaryng the same did ascende vp into the heauens and sitteth there now at the right hand of his father of his infinite mercy hee hath left behynde him this most fruitefull and most healthfull Sacrament vnto our vse by the receauyng wherof we might be exceédyngly comforted and should emprinte deépely in our memory and reserue inuiolably the liuely and effectuall remembraunce of his most bitter death and Passion apperteinyng to the sauetie of our soules Now if any man doubt whether this bee so or no let him heare our Lord Iesus in the Gospell of S. Iohn so playne and perfect an interpretour of him selfe that nothyng can be added to make it appeare more manifest My fleshe sayth our Lord Iesus is meate is deede and my bloud is drinke in deede He that eateth my sleshe and drinketh my bloud the same dwelleth in me and I iâ— him Many therefore of his Disciples hearyng this sayd This is an hard saying who can abide it But Iesus knowing with in him selfe that his Disciples did murmure at this saying said vnto them Doth this offende you TheÌ„ what if you shall see the sonne of 〈◊〉 ascendyng where he was before it is the Spirite that geueth life the flesh profiteth nothing at all my wordes are spirite and life Your speach is a hard speach Osori it is a hard speach of traÌ„substantiating the bread into the naturall body of Christ. Touchyng the carnall and fleshly eatyng of Christes body your saying is hard yea as hard as yron who can heare or abide it Let vs here take our Lord Iesus to be the Expositour of his own wordes who doth so atteÌ„per mollifie this his speach beyng in outward apparaunce most hard of all other with a most sweéte interpretation as that nothyng caÌ„ be thought more mylde more apte for our coÌ„solation Be not offended at my wordes sayth our louyng Lord and most sweéte Sauiour Iesus for I must asceÌ„de vp vnto my father from whence I dyd deâ—ceÌ„d vnto you at the first And my body I must neédes take vp with me which you may not froÌ„ thenceforth haÌ„dle here on the earth Therfore in this case to witte to conceaue this mysticall eatyng of my flesh whiche I haue commended vnto you behoueth of very necessitie that you bee endued with a spirituall vnderstandyng For it is the Spirite that doth quicken the flesh proâ—iteth nothing at all That is to say the spirituall feédyng vpon my body which is geuen for you shall nourishe you to life euerlastyng But that fleshly eatyng which doth trouble you so much profiteth nothyng at all At the last our Lord Iesus coÌ„cludeth this place wholy vnto them in this wise The wordes that I do speake vnto you are spirite and life The wordes which Christ spake of the eatyng of his flesh are spirituall The flesh profiteth nothyng at all if we may beleue our Lord Iesus speaking of him selfe Let vs therefore take hold of that quickenyng spirite whiche may make vs partakers of euerlastyng lyfe beyng authorized hereunto by Christ him selfe and sithence you can not disgest this sweét and comfortable foode of the heauenly Table by fayth spirite we will leaue that other carnall and grosse banquet of the transubstantiated bread to you and to your Capernaites You seé now whereunto your testimonies that you trusted so much are come at the last whose authoritie I do not refuse but reuerence them and suppose that your transubstantiation is ouerthroweÌ„ and vtterly brought to naught by conferryng those two sentences with the other processe of the text Neither am I alone of this iudgement in the interpretatioÌ„ of these places For S. August writyng vpon Iohn alledgeth the same sentence in expresse maner of speach Tertul. also pronouÌ„ceth the same most euidently in his treatize vpon the distribution of the Sacramentall bread which two haue bene alwayes accoumpted learned and auncient Authours You presse me with a whole forest full of slauÌ„ders affirming that this SacrameÌ„t is fowly deformed by me the body and bloud of Christ is troden vnder feete the power and force of this wonderfull SacrameÌ„t is dusked and vtterly extinct by me I demaunde of you agayne what my wordes be where these botches doe lurcke in my bookes what I haue written what I haue done where and by what meanes I am ready either to repulse your errour or to coÌ„fesse mine own if I haue coÌ„mitted any such fault I craue no pardoÌ„ But if there be no such matter if it be rather all coÌ„trary if mine innoceÌ„cie be blameles herein I call to witnesse God men heauen and earth agaynst that most wicked toung whiche hath practized falsely to condemne the credite of your brother with so greéuous an accusation and so horrible a crime Fie fie Osorius what vnbridled licentiousnesse of Scorpionlike stinge
are sequestred froÌ„ all felicitie euen so farre seéme we to be cut of from all freédome without the Grace of the Redeémer For shyppe wracke beyng once made of vniuersall blessednesse I can seé none other remedy but that freédome must be drowned withall Therefore the selfe same thyng whiche doth open Paradise beyng shut fast agaynst vs must of necessitie restore freédome agayne which can not by any meanes be brought to passe through force of nature or through any power of our owne It consisteth onely in the Grace of the Redeémer As our Redeémer him selfe witnesseth in S. Iohns Gospell If the Sonne shall make you free then shall you be free in deede Notyng vnto vs this one thyng chiefly by those wordes the state of our bondage to be such as except it be renewed with Grace of the Redeémer that in all this nature of ours is nothyng freé Moreouer as concernyng the vsuall maner of speach that men are called good holy and wise I know that men haue bene accustomed to bee tearmed so But what is this to the purpose The question here is not by what name meÌ„ are called but of what value euery thyng is in the sight of God And yet do I not doubt at all but that many men may bee in their kinde good holy and wise euen so to be esteémed well enough But howsoeuer this holynesse godlynesse and wisedome of meÌ„ seémeth in mans Iudgement yet is nothyng whatsoeuer it be if it proceéde not from the grace of God For what hast thou that thou hast not receaued After the same sorte do I aunswere touchyng freédome whiche beyng once lost through Freewill must of necessitie sticke fast cloyed in the puddle of thraldome vnlesse it be renewed agayne by Gods grace WhereupoÌ„ August very aptly Freedome sayth he without grace is no freedome but coâ—tumacle And as in this place August denyeth that to be liberty which is seuered froÌ„ grace so in an other place he will not graunt that to bee named will except it be conuersaunt in good things Will sayth he is not will but in good thyngs for in euill wicked thinges it is properly called Luste not will Wherfore if there be neither freédome where Gods grace is not present nor will where wickednesse is practized by what meanes then will Osorius mainteyne that Freewill is in euill thinges whenas in that respect there is neither freédome nor will There is also in the same August in the same his Epistle to Hillary that may well be gathered and framed into an Argument on this wise The lyfe of libertie is the perfect soundenesse of will But in doyng euill mans will is not sounde Ergo In doyng euill mans will is not freé For euen so are we taught vp Augustines wordes The lyfe of libertie sayth he is the soundenesse of will and by so much euery man is more free by how much his will is most sound Albeit I will not striue much about the contention of tearmes If any maÌ„ be minded to name the choyse of will applyable towardes good or euill to be voluntary rather then freé he shall not erre much in my Iudgement Neither will I be offended if a man do say as Augustine doth that maÌ„s will is freé towardes euill thinges so that he hold the meanyng of Augustine as well as the wordes For I am of this mynde that when Augustine doth name mans Freewill couple it to grace he calleth it freé in this respect bycause beyng freé froÌ„ all forcible constrainte it beÌ„deth it selfe through voluntary motioÌ„ that way whereunto it is directed be it to goodnes through Grace or to euill through naturall lust And in this sense accordyng to August meanyng the ConfessioÌ„ of Auspurgh doth expouÌ„de maÌ„s will to be freé that is to say yeldyng of his owne accord The selfe same do Bucer and Melancthou also this also doth Caluine not deny who doth neither striue much about this tearme of freédome doth learnedly also professe that the originall cause of euill is not to be sought elles where then in euery mans owne will But as concernyng Luther for that he doth vpon some occasion sometyme expresse his minde in writing somewhat roughly wherein afterwards he discouereth his meanyng in a more mylde phrase of speach it was not seémely in my conceite to racke out those thynges onely whiche might breéde offence cloakyng meane whiles those thynges fraudulently which do wipe away all mislikyng He doth set downe in his Assertion thus That it is not in mans freé power to thinke a good or euill thought Agayne in the same Assertion the same Luther doth not deny that all mans imaginations of their owne inclination are carried to all kynde of naughtynesse that Freewill can do nothyng of it selfe but Sinne. On this wise with lyke heate of disputation rather then of any errour he calleth Freewill sometyme a fayned or deuised tearme not to bee founde in deéde any where makyng all thynges to be gouerned by vnauoydeable necessitie Which vehemencie of speach many men do cast in his teéth reprochfully now and then And yet in other places agayne expâ—undyng him selfe he doth grauÌ„t without all Hyperbolicall speéche that in inferiour causes Freewill can do somewhat and withall doth franckely affirme that it can do all thynges beyng assisted with Grace And why is hee not holden excused as well for this as snatcht at for the other why doe the aduersaries shut fast their eyes and blindfold them selues willyngly at matter well spokeÌ„ and neuer looke abroad but when they liste to carpe and cauill Was there euer any so circuÌ„spect a writer whose latter diligence more attentiue heédefulnes might not alwayes amend some ouersight escaped at the first either in Exposition or Iudgement of thynges The more that Solon the Sage grewe in yeares the more he increased in knowledge and may it not bee lawfull for vs to encrease vnderstaÌ„dyng with our age likewise Surely August could not excuse the errours of his youth neither shamed he to confesse in his age the ouersight that escaped his penne in youth vnaduisedly not onely to reforme them by ouerlickyng them as the Beare licketh her whelpes but also to reuoke them openly with an open graue and grayheaded retractation and to pray Pardon of his errours franckly nor doth in vayne permitte those bookes to be preiudiciall vnto him whiche hee wrate beyng a young man saying very modestly of him selfe that hee began then to write like a learner but not aâ— grounded in Iudgement Neither was such perfection to be required in Luther who albeit vttered somewhat at the first in wordes otherwise then common custome of Schooles were acquainted with it had bene the partes of graue Deuines not to prye narrowly into the vnaccustomed phrase of wordes so much as to sift out the substaunce of the doctrine how agreably it accorded with the Scriptures in truth and sinceritie And if
neuer receaued grace as men who through their own Freewill haue made frustrate the Grace of God once receaued by their owne wickednesse But if they be not regenerate yet is that damnable originall sinne worthely punished that will through anguish of punishment may conceaue desire to be regenerate if at least the man that is so chastized be the child of promise That God by outward vsing this meane of scourge vexation and chastizement may by secret inspiration fashion and frame the will to obedience c. And thus much hetherto coÌ„cernyng lawes and ordinauÌ„ces for rewardyng vertue and punishyng vyce in Ciuill gouernement There followeth now an other absurditie to witte where he sayth that by Luthers doctrine man is altogether dispoyled of vnderstandyng depriued of Iudgement bereft of reason and driueÌ„ to that extremitie as to be no better then a naturall stoane throwen out of a mans hand Osorius Argument Whosoeuer do attribute the orderyng of all thynges to absolute Necessitie exemptyng freedome from will doe spoyle men of their vnderstandyng depriue them of Iudgement and bereue them of reason and do traÌ„fforme them into brute beastes and stoanes Luthers doctrine doth bynde mens actions and willes to Necessitie Ergo Luthers doctrine doth dispoyle meÌ„ of their senses and turneth them into stoanes I deny the Maior of this Argument In the Minor I distinguish this word Necessitie Lastly the Argument is altogether vicious and that for two causes Either bycause Osorius thinketh That no Necessitie at all byndeth thynges to be directed by the eternall prouidence and ordinaunce of God or els he supposeth this Necessitie to he such as must neédes exclude all freédome of will Both which are false And first touchyng Necessitie Luther other auÌ„cient writers do learnedly affirme That the actions of mans lyfe are not subiect to fortune but herein they do acknowledge the prouidence of God which they assigne to be the onely and principall gouernesse and guide of maÌ„s lyfe as which directeth maÌ„s purposes boweth and bendeth his will and ordereth all the enterprises thereof Moreouer they teach the same prouidence to be such as whiche is not whirled about through blynd and sudden motions wherein no place is left to the happenynges of fortune nor such a prouidence as must neédes depend vpon inferiour causes or vpon a necessary couplyng together of causes wherein destiny is excluded nor such a prouidence as is vnaduisedly vncerteinly tossed to fro accordyng to the wandryng chaunces of fortune wherein fortune chaunce is taken away but such a prouidence as consisteth in a certeine assured stedfast permanent order workyng so in the meane whiles by inferiour and mixte causes neuerthelesse not as though it were tyed to those causes with any such necessary bonde of couplyng that it may not possibly doe otherwise by her owne absolute and most freé motione neither as though those causes could not possibly doe otherwise but must of Necessitie follow the direction of the same prouidence whereunto they be subiect Whereby it commeth to passe that Freewill beyng occupyed in these meane causes neither ceaseth to be altogether freé as being forced by no forreine constraint but guided by her owne accord nor yet remayneth so absolutely freé but that it is constrayned whether she wil or no to yeld to the direction of Gods prouidence voluntaryly notwithstandyng not coactly Wherupon amongest the learned this Necessitie is called Necessitas immutabilitatis aut certitudâ—nis whiche though doe not vrge thynges with violent coaction yet for as much as nothyng is in al the creation of nature of so small substance as can be without the coÌ„passe of Gods knowledge therfore albeit many things seéme accordyng to our capacities to be done by chaunce yet in respect of Gods prouidence if wee duely consider the originall and principall cause of thynges that are done wee shall finde nothing done but which could not but be done of very Necessitie I make hast to the other absurdities to witte to Osorius his most friuolous brabblynges For in this sorte he crawleth from mans lawes and ciuill gouernement to Gods lawes arguyng as it were in this sort If will be nothing auayleable to good lyfe nor of it selfe can do nothyng but Sinne then are Gods lawes commaunded in vayne in vayne also are exhortatioÌ„s and aduertisementes ministred in vayne are blessinges and cursinges set downe in the Scriptures But no man wil say that these are coÌ„mauÌ„ded in the Scriptures in vayne Ergo this doctrine of Luther is false execrable whereby he leaueth none other habilitie to Freewill but onely to sinne whereby he bindeth all things to necessity This Maior must bee denyed beyng nothyng els but a most manifest cauillation to witte tendyng to this effect as though God commaunded vs to doe nothyng but that we might of our owne selues performe whereunto Augustine aunswereth in this wise O man in the commaundemeÌ„t learne what thou oughtest to doe in the punishment learne thy weakenesse through thyne owne default In the prayer learne from whence thou mayest obteyne c. By the law of commaundyng and forebyddyng therefore accordyng to Augustine we come to the knowledge of our Sinne and infirmitie not of our owne strength power yet is not the law therfore coÌ„maunded in vayne For to vs that aske in the Sonnes name and acknowledge our infirmitie is Grace promised which worketh in vs both to will and to doe accordyng as the same Augustine doth recorde in the same place Let vs remember that hee doth say make vnto your selues a new hart and nâ—w Spirite who hath sayd I will geue you a new hart and I will geue you a new Spirite How is it then that he that sayth make vnto your selues a new hart fayth also I will geue you a new hart Why doth he commaunde if him selfe will geue Why doth he geue if maÌ„ be the worker but bycause he geueth the thyng that he commaundeth and helpeth him whom hee hath commaunded that hee may do it For through grace it commeth to passe that man is endued with a good will which was before of an euill will c. Therfore by this Argument of Augustine appeareth that this word of admonition exhortation or of rebukyng vsed in the Scriptures is as it were a certeine meane or instrument which the holy Ghost doth vse in conuertyng the will of such as are not yet regenerate and in beautifying the first issues of his good giftes in such as are regenerate that they may grow to a more rypenesse through Repentaunce through Fayth and through Prayer And by what wrest of Logicke doth Osorius gather habilitie of Freewill out of the holy ordinauÌ„ces seyng Augustine doth in so many places so directly gayne say him but especially in his 2. booke agaynst the two Epistles of Pelagius writyng in this wise I can see nothyng in the whole Scriptures geuen by God in commauÌ„dement to man to proue that
punishmendes of oftendours where is the ouerthrow of the coÌ„mon weale where is that haynous accusation of the vnrighteousnes of God And where are now those Protagoristes and Diagoristes and men farre more wicked then any of those of whom you preache so much what aunswere shall I frame to this your malapere and currishe slaunderinge O some of Iemini If God haue coÌ„maunded you to lye so shamelesly without controlement and to backbite vertuous personages in this sort what remayneth for them but that they patiently endure this generall grief of the godly and recomfort theÌ„selues by the example of Dauid If peraduenture the Lord will behold their affliction and will render vnto them good thinges for this cursed slaunder In the meane space this one thyng delighteth not a little that whereas his fellow doth counterfayte and lye in all thinges yet he doth the same so openly that no man can choose but laugh at hym and withall so Impudently that euery man may detest hynm and agayne so blockishly that euery man may despise and deryde him for it Wherby it commeth to passe that he doth not so much preiudice to Luther by euill speaking as he doth bewray hys owne ignoraunce to the worlde by worsse prouing hys false and forged lyes seeing heé hath neyther seemed to haue learned any thinge of the truth as yet nor proued those lyes which he hath forged nor euer shal be able to proue any of them Go to and what gaine think ye haue you made by these your slaunders and lyes when as ye accuse Luther amongest the nuÌ„ber of Atheistes Diagoristes Protagoristes and farre more wicked also then any of these as one that doth condemne God of vnrighteousness affirmeth him to be the Author of euill dispoyleth man of Iudgement reason bryngeth in fatall Necessitie excludyng all action and operation of Will compelleth men to do wickedly agaynst their willes teacheth that men may freely be euill and go vnpunished couereth their naughtines with an excuse These and other vnspeakeable treacheries when ye lay to Luthers charge do ye beleue that ye shall make any man geue credite to your talke And doe ye not think that some one or other will ryse vppe vpon the sodayne which by readyng Luthers bookes will espye thys your manifest falshood in lying Let euery man that will peruse Luthers writinges ouer and ouer which he hath left behynde hym as pledges and testimonyes of hys fayth who hath euer iudged or written more honorably of Gods Iustice who hath euer with more vehemency reproued mans vnrighteousnes or condeÌ„ned it more sharpely so farre is he of from shadowyng the wickednes of naughtipackes with a cloude of excuse And where then hath thys man affirmed that God is the Author of euill Or where doth he tye men to a Necessitie of sinnyng such a Necessitie especially as Osori dreameth of This doth he affirme That Nature being left destitute of grace caÌ„not but sinne of very Necessitie which Necessitie notwithstaÌ„dyng proceedeth froÌ„ no where els then froÌ„ will it selfe beyng corrupted But Osori doth so snatch and wrest this senteÌ„ce into a cauillation as though Luther did bryng in such a Necessitie as should leaue no freédome to man at all moreouer such a Necessitie as should so abolish all libertie as though will could vndertake nothing at all of his own voluntary choyse but should be forced and whirled as it were to all thinges through â—oaction and constraint Such indifferency vseth Osorius here both to make an open lye himself and to charge Luther with a lye also In the first wherof the vayne error of Osorius is easily espyed in the second hys vnshamefast impudeÌ„cy discouereth it selfe Now to make the same appeare more euidently it will not be impertinent in this place to make a short collection of all the sentences and argumentes of ech partie touching the whole cause of Freewill and Predestination which beyng compiled into certayne brief places it will not be amisse likewise to expouÌ„d the same That by this meanes the Reader may more easily coÌ„ceaue and more substancially discerne betwixt the doctrine of eche party aswell of them that are of Luthers opinioÌ„ as also of theÌ„ that hang vppon the Popes sleaue what is truth and what is false and how slaunderous a toung Osorius hath what soeuer therfore hath bene taught by Luther Melancthon Bucer Caluine and other Deuines of sounde Iudgement of Freewill and PredestinatioÌ„ are to be reduced for the most part into this brief ¶ A Breuiate of all Luthers doctrine of Free-will and Predestination gathered out of his bookes And withall the contrary Argumentes of the aduersaries and the solution of the same FIrst as coÌ„cerning maÌ„s corrupt nature thus they teache That man is so wholy and altogether defiled that he is not able of him selfe or of any part of him selfe to atteyne vnto God But they deny not but man may come to GOD by the helpe of Grace 2. That it is not in maÌ„s power to prepare him selfe to receaue grace but all maÌ„s conuersion to be the gift of God in the whole and of euery part 3. That the Grace of God is not so offered as that it resteth in our choyse afterwardes to take or refuse 4. That the grace of God is not so geuen nor to thus endonely that by his aide onely it shold helpe our weakenes as though there were otherwise somwhat within vs but that the worke and benefite hereof is his owne that our stoany hartes may be conuerted into fleshly hartes that our wills be not bettered but wholy renewed That being regenerated in harts and myndes first we may will that which we ought to will 5. That maÌ„kinde hauing lost that freedome which he receaued in his first creation fell into miserable bondage And they deny that man being in this seruile estate is endued with any free abilitie to do good or euill as that he may applie him selfe to whether part him listeth And here they expounde freedome to be that which is opposite to bondage 6. Touching the effectuall operation of Gods grace thus they doe affirme that our will is not so raysed vppe by the conduct therof that it may be able of it selfe if it will but that it is renewed and drawen so that it must follow of necessitie neither that it can be able otherwise but to will 7. They denie that in perseueraunce man worketh together with God as that of his owne power it may obey the guiding of God moreouer in reÌ„dring reward they denie that the latter grace is geuen to euery maÌ„ in steede of recoÌ„pence as though by well vsing the first grace man had deserued the last grace 8. That maÌ„ caÌ„ do nothing at all especially in the things which apperteine vnto God but so much as God himself vousafeth to geue And that God doth geue nothyng according to his good pleasure but the same is altogether free without all respect of any mans deseruinges Finally that God
no vnrighteousnes with God and likewise it must be firmely beleued that God hath mercy on whom he will haue mercy and on whoÌ„ he will not haue mercy theÌ„ he hardeneth That is to say on whom he listeth he will not take mercy whereupon whether he geaue any thing or require that is dew vnto hym neyther he of whom he requireth it can well complayne of hys vniust dealing nor he to whom he geueth ought to be ouer proud and boast of hys giftes for the one neither rendereth any more then is due and the other hath nothyng but that which he hath receaued If God had commaunded vs to do the thinges that hym selfe saw were impossible for vs to do he might seeme worthely to be accused of vnrighteousnesse This obiection were perhaps to some purpose vnlesse the scriptures had prouided a Triacle for this malady namely Fayth in hys Sonne in whom when we do beleéue endeuoring in the meane whiles as much as lieth in vs we do then fulfill the whole Law of workes That is to say we do attayne full absolute righteousnes as well as if we had fulfilled the whole beyng endued wiâ—h righteousnes now albeit not properly our owne yet enioying hym notwithstanding whiche of God was made our righteousnesse by Fayth Whereupon Luther in hys booke of Christian liberty hath written very excellently That which is impossible for theé to bring to passe in the whole works of the Law sayth he which are in number many thou shalt easily accomplish with small labour Namely by Fayth Because God the Father hath placed all thinges in Fayth so that whosoeuer is indued with this Fayth may possesse all thinges and he that is voyde of this Fayth may possesse nothing at all After this maner the promises of God doe geue that which the commauÌ„dements do exact they do finish that which the law commauÌ„deth so that now he onely alone is he that may coÌ„mauÌ„d and he onely and alone is he that may bryng to passe c. To what end are ordinauÌ„ces to liue well prescribed why are threatninges added to the stifnecked and rebellious if men were not able to liue well why is a freedome of choyse set out vnto vs to enter into whether way we will if we can not be able to holde the right way who is so madde to commaund a blinde man to keepe the right path or who will commaund that man that is so fast bound as beyng vnable to moue hys arme but vnto the left side to reache hym a a thing on the right side whiche is not possible for hym to doe Augustine will aunswere That which man is not able to atteine to by nature vnto the same may he yet attayne by grace he doth meane there of liuyng commendably not of liuyng perfectly which was neuer as yet graunted to any one person in this life no though he were aided by grace but to Iesu Christ alone But ye will demaund agayne to what end then was the law published and naturall choyse set out vnto vs if that choyce be not free to make choyse of these thinges that are set forth to our Election I do aunswere That this complaynt of Nature might beé not altogether impertinent if he that gaue the lawes had created the same Nature such as we haue at this present But now whereas he did at the beginning create Nature vpright and vnspotted God according to the selfe same Nature did publishe hys law vnto men whiche shoulde be holy and vndefiled Neither could he do otherwise whose commaundemeÌ„ts if we be not able now in this corruption of Nature to accomplish with due obedience there is no cause why the fault thereof should be imputed to GOD who can neyther will nor commaund any thing but that which is most righteous but we our selues and our first parentes Authors of this disobedience and the Deuill the couÌ„sellor are to be blamed therfore God caÌ„ not be vnlike himselfe If we become vnlike to our selues whose fault is it ours or his Furthermore touching the obiection of the blind and the maÌ„ that was bound hereunto I do aunswere That the similitude is not in all respectes correspondent for this cause For if God had blynded man at the first or had chayned hym fast with such Roopes of Necessitie and afterwardes had commaunded hym whom he made blynde to keepe the right pathe or him whom he had first bounde fast to reach afterwardes ouer to the right hand this were perhappes not altogether from the purpose that is cauilled but now for as much as the cause of this blyndnes was procured by man him selfe and not sent by God he is not to be blamed that geueth necessary counsell to speake as Augustine doth but he that hath entangled him selfe into such a Necessitie out of the whiche he can by no meanes vntwyne him selfe agayne A righteous and wise Law geuer doth neuer proclayme such Statutes the performaunce whereof will exceede the abilitie and capacitie of his subiectes God is the most righteous and most wise Law geuer Ergo God in publishyng his law did prescribe nothyng beyond the capacitie and abilitie of his owne Creatures I do aunswere vnto the Maior two maner of wayes First That the same is true in deéde in those lawes whiche were established of the Lawgeuer to this onely ende that the subiectes should exactly performe the same But albeit GOD did desire this thyng chiefly that all men should precisely and throughly obserue his Ordinaunces yet besides this consideration there are many other endes and causes 1. That the Iudgement and wrath of God agaynst Sinne should be made manifest 2. That we might be more easily brought to the acknowledgemeÌ„t of our Sinnes and weakenesse 3. Thyrdly that vnderstandyng our weakenes the more we feéle our selues more heauyly oppressed with this burden the more sharpely we should be prouoked as with the Schoolemaisters rodde to fleé vnto Christ who is the end of the law 4. That by this Schoolyng as it were we may learne what way we ought to take that if it be not geuen vs at the least to atteyne the full and absolute obedience of the law yet that begynnyng to be obedient we may profitte as much as we may Secundaryly we do confesse that the Maior is true in respect of those lawes for the due obseruation of the which there is no cause to the coÌ„trary either by the Lawgeuer or in nature it selfe but such as appeareth rather in the Subiectes Whose onely fault and disorderous licentiousnes procureth the breach therof As for example If a Prince do sende foorth an Ambassadour in all respectes whole sounde and well enstructed to whom afterwardes he geueth in commaundement to put some matter in execution which he might very easily bryng to passe vnlesse through his owne default and disorder he made him selfe lame halte or vnable to execute the commaundement of his Prince Now if this Ambassadour
Frederick was addressing a supply into Asia for the Necessary defence of the Christianes agaynst the Saracens calleth him back froÌ„ his iourney immagineth deuises of lettes pyketh quarrells agaynst hym and accuseth him of I knowe not what crymes forceth him to make hys purgation at Rome putteth him to pennaunce stirreth vppe vnspeakeable conspiraces agaynst hym wrappeth him in horrible curses Finally raged in such outrage agaynst him because he did depart without taking leaue and not fininishing hys pennaunce that he sent a countermaund to the Christian armye in Syria to renounce hym for their Emperour and not to followe hys conduct finally hee graunted all suche as would fight agaynst him lyfe euerlasting The Emperour thus miserably circumueÌ„ted with the cruell cramps of the Pope was so hindered from hys iourney that he coulde by no intercession be released of that blinde and ridicoulous course before he had with payment of an hundred xx thousand ounces of golde stopt the throate of that vnsatiable Prelate I should rather haue sayd rauening wolfe in the yeare 1226. The same may be spoken of InnoceÌ„tius 4. Who nothing at all degenerating from Gregorius madnes doth himselfe also no lesse insolently ryde vpon the same Frederick and rayseth vproares agaynst him For flying to Lyons in Fraunce doth likewise thunder out new stormes of curses against hym and afterwardes forceth the seuen Electours to choose a new Emperour in the yeare 1240. With like rage Vrbane the 4. whom men by nickname called Turbanus beyng enflamed did cause the Frenchmen to make a roade into Italy agaynst the Successors of the sayd Fredericke in the yeare 1262. this enterlude beyng played and Turbanus departed forthwith stept foorth vpon the stage a fresh lusty ruffler Clement 4. A Byrd of the same feather filling the ayre with hys croaking For he like a iolly ChaÌ„pion supported by all meanes possible Charles Earle of Angeow with men municion caused hym to leade a strong armie into Italy against the Nephewes of the same Frederick where Manfredus beyng slayne Charles by the authoritie of Clement the pope is proclaymed King of Sicille and Ierusalem vnder this condicioÌ„ that he should pay to the Pope euery yeare 40. thousand franckes This beyng done Conradinus the Sonne of Conrade true inheritour and King of Sicile challenging the kingdome of his Auncestors marcheth forward with certayne Ensâ—gnes of Germaynes a long the Coast of Viterbia whom the popes holines beholding spake openly that he was lead like a Lambe to the slaughterhouse hereupon the Trumpets sounding allarme and the armyes ioyning in fight the Traytours discouering their treacherye Conradinus Fredericke of Austriche were taken prisoners The Pope beyng demaunded what he would haue done with Conradine aunswered like a most horrible Tyger The lyfe of Conradine quoth he is the death of Charles Whereupon Conradine and Fredericke both after sundrye reprochefull skornes and villanies were cutte shorter by the heades at the commaundement of the Pope in the yeare 1268. Thus much of Charles whom Clement 4. did thrust into the kingdome of Sicile This is the same Charles whom Nicholas 3. beyng offended with doth first depriue of the Lieuetenauntship of Hetruria TheÌ„ entring into compositions with Peter King of Arragon allureth him with the fayrest speaches possible to challenge agaynst hys auncyent Title to the Kingdome of Sicile Whereupon not long after followed wonderfull slaughter and a conspiracy agaynst the Frenchmen who at a watchword geuen by the sound of a Bell were all slayne in Sicile men women and children which slaughter though were performed in the tyme of Martyne his next Successor yet was procured and occasioned by the meanes of the same Nicholas who also entruded vpon the dignitie of Senatorshippe in Rome which hee forcibly had wrested out of the handes of the Romaynes and the sayd Charles also into his own possession What shall I speake of Martine 4. who beyng a Frencheman borne did mayntayne the confederates of Charles very carefully agaynst Peter king of Arragon the force of wh Charles Pope Nicholas before hym had vtterly suppressed he sent out against Peter the cursse of excommunication because he addressed a Nauye agaynst him the same did he also agaynst Michaell Paloeologus and raysed warres agaynst the Fryollers in the yeare 1284. What shall be sayd of Honorius 4. who also doth excommunicate the same Peter of Arragon king of Sicile sturring vp agaynst him Phillippe King of Spaigne in which Battell Peter being wounded dyed within a whiles after Anno. 1285. Next vnto these succeedeth Boniface which may be sayd to be a meete Successor for such predecessors equall with the proudest of hys forerunners in pryde and in Tyranny who drawing forth the first thread of hys treason from Celestine the Pope whom he circumuented by wonderfull crafte and pollicy and threw out of hys chayre headlong into prison there keeping him prisoner straight wayes conuerted all hys furious outrage against the Families of Columnensis and Vrsines as many as were of the faccion of the Gibellines and after a strange vnspeakable maner of beastlines casting ashes into the eyes of the Archbishoppe of Genua was in each respect so farre of to be commended for the duetifull obedience wherewith Osor. doth dignifie hys Catholickes so much as this glorious commendatione vaunted by Osorius is voyde of all truth But I come agayne to Boniface who after had first excommunicated Phillippe the Frenche King did also sundry tymes most proudly put back Albert the Emperour making great suite for hys confirmation neyther would in any wise confirme him before he had promised by couenaunt that he should conquer Fraunce and thrust Phillippe out of hys kingdome And no maruell if this pope could ouerthrow kinges forasmuch as he challenged the prerogatiue of both GouernemeÌ„ts both spirituall Temporall as appeareth in the sixt booke of the decretalles whiche amongest others Gratiane hath patched together in the yeare 1294. Moreouer what shall we say by Clement 5 Who was so farre of from acknowledging any obedience to the lawfull Magistrate that amongst his decreés he enacted that Themperours chosen by the Electours might be called Kinges of the Romaynes but could in no wise become Emperours before they had receaued their name and dignitie imperiall of the Pope besides this also that after the death of euery Emperour the meane Regiment vntill the confirmation of a new ought to be at the order and disposicion of the Pope and hys Successours onely 1305. Next after thys ClemeÌ„t 5. Succeéded ClemeÌ„t 6. being endued with no sparcke or more ClemeÌ„cy then hys predecessour vngentle by nature fierce full of trouble who most shamefully abused Ludouicke TheÌ„perour desturbed the Imperiall state vnmeasurably did excommunicate all Byshops and Princes that held with Themperour deposed froÌ„ the Electorship the Arch. of Mentz because he fauored the Innocency of Themperour displaced him froÌ„ his Byshoppricke enforced the Archbishoppes of Treuers and Saxone to
doth lye in all his Bookes Hereof therefore canne not be denyed but that he writeth Bookes Or els how could he lye in his bookes if he wrote no bookes at all And yet neither did Luther in that Article affirme symply that the righteous man doth sinne in euery good worke But annexing thereunto an exception conditionall he doth qualifye the sharpenesse of the proposition expounding himselfe with the testimonies of Gregory and Augustine on this wise If God proceed in his iudgement sayth he straightly without all consideration of mercy Meaning hereby not that God should take good workes from righteous men but should despoyle works of that perfection which of it selfe were able to counteruayle the cleare iudgement of God so that the perfection of our righteousnes consist not now in doing well but in acknoledgement of our owne Imperfection and humble confessing the same For this do we heare Augustine speake Vertue sayth he wherewith man is now endued is so farre forth called perfect as the true and humble acknowledgement of mans owne imperfection ioyned with an vnfayned confession of the same doth make it to be accepted for perfect Now what poyson lurketh here I beseéch you worshippfull Syr Unlesse perhappes you thinke thus that because God doth not commaund impossibilities for this cause they that be regenerated may in this life accomplish the law of God fully and absolutely and that your selfe be of the number of them which in this life abcomplish all righteousnes throughly If you thinke thus of your selfe what better aūswere shal I make you then the same which Constantine the great did on a time nippingly to Acesius a Nouatian who denyed that such as were fallen could rise agayne by repentaunce Set vppe your Ladders quoth he and clymbe you vppe to heauen alone Acesius Furthermore where you are wont to obiect in this place impossibilitie of performing the law surely this doth not so much empaire Luthers assertion nor helpe your presumptuousnes sithence Augustine doth aunswere you sufficiently in Luthers behalfe All the cōmaūdemēts of God saith he are thē reputed to haue bene performed when whatsoeuer is left vndone is pardoned And in his booke de perfectione iustitiae debating this question whether the commaundements of God were possible to be kept he doth deny that they be possible to be kept But he affirmeth that neither in this life they be possible to be kept nor to keep them commeth of nature but of the heauenly grace But hereof hath sufficiently bene spoken already before so that it shall not beé needfull to do the thing that is done already It remayneth next now that we enter into the discourse of the holy ceremonyes decreés and ordinaunces of the Church because he complayneth for the suppressing of these also wherein what iust cause he hath to complayne shall hereby apeare If we consider duly and aright the auncient ordinaunces and determinations of the primitiue Church Amongest which auncient ordinaūces of the Church I suppose this was establshed That no man should be abridged from freédome to marry and from eating all kinde of meates fish or flesh as euery man foūd himselfe best disposed It was an auncient ordinaunce also that aswell the lay people as priestes without exception should communicate vnder both kindes the bread and the wine And that nothing should be redde in the Churches besides the scriptures Moreouer that the Scriptures should be read openly to all persons generally in their mother toūg that euery man myght vnderstād it The auncient ordinaūces of the church did neuer admit any more sacramentes then two nor widdowes vnder threéscore yeéres old nor vouchsafed any that were but newly entred into the profession to beare any rule in the congregation nor any els but such as were knowne both godly and prayseworthy aswell for the soundnesse of theyr doctrine as for the continuall course of their liues It was an especiall prouiso of the auntient discipline that no one person should haue any more Cures the◠one nor should receiue out of any Church any greater contribution then should seéme sufficient for necessaryes onely and not to mayntayne prodigality and lust It was also an auncient custome amongst the elders that the newly professed should be applied to reading of lessones and singinge onely And the Priestes in the meane time should apply preaching of the word Amongest other aūciēt ordinaūces that Canon of the counsell of Nyce seémeth worthy to be placed here which prouided that the ouersight of all other churches should beé committed to threé or foure patriarches equally in such wise as that no preheminence of superiority should be amongst them but all to be equall in dignity Adde vnto this the generall discipline of the church which did not hang vpon one mans sleéue onely but was exercised indifferently in all places agaynst all notorions offences without respect of persons Now therefore where Osorius complayneth that the ordinaunces of the auntient and primitiue Church are taken away abolished herein he doth not amisse So do many godly personages more beside Osorius complayne very bitterly of the same But in the meane space I do maruaile much what monstruous deuise this Byshoppe coyneth agaynst vs who neither liketh with the abolishing of the auncient customes of the primitiue Church nor can in any respect disgest those men which do endeuour and desire onely to haue a generall reformation For to saye the trueth whereunto tendeth all the endeuour of those men whome Osorius here wringeth vpon so sharpely but that those auntient decreés and ordinaunces wherewith the Church of Christ was endued at the first might recouer agayne theyr former dignity from which they haue bene lamentably reiected If they could bring this to passe by any meanes nothing coulde please them better But if their harty desires attayne not wished Successe no men are more to be blamed for it Osorius then you your selues who vnder a deceauable and craftie vysor of antiquity practize earnestly and busily alwayes that no Monumēt of auncient antiquitie may remaine but haue forged vs a certeine new face of an vpstart Church with certeine straunge and newfangled Decreés and Decretalles which the true and auncient antiquitie if were alyue agayne would neuer acknowledge otherwise then as misbegotten Bastardes But to proceéde this Rhetoricall amplificatiō waxeth more hotte yet in more choler Moreouer neither contēted sayth he with the lamentable desolatiō of these thynges ye haue dispoyled mā of all freedome of will and haue bounde fast with a certeine fatall and vnauoydable Necessitie all the actoins and imaginations of men be they good and godly or be the perillous and pernitious cōtrary to Nature Reason and the law of God c. Touchyng the freédome of mans will and that fatall necessitie as Osorius tearmeth it bycause aunswere sufficient is made already before It shall be neédelesse to protract the Reader with a new repetition of matters spoken already To be brief and
assaulted in his fayth or that the conscience be miserably entangled with timerous feare or if the conscience be brought to dispayre or if any greater mishappe shall happen to vrge there must the vse of the Keyes be applyed of very necessity And hereof came it that the Lord would vouchsafe to furnish his Ministers with the power of opening and shutting not to make perfect the full worke of our iustification but onelye for the necessarye reliefe and comfort of our unbecillitye and weakenesse And therefore Thomas Aquinas doth erre and is fowly deceiued as in many other thinges so in this very notably where he reasoneth in his commeÌ„taries of distinctions that the Keyes of the Church of releasing and pardoning were therefore committed to the Ministers because no maÌ„ is able without the ayde of the Ministers to open himselfe an accesse vnto the kingdome of heauen For thus hee writeth Because no man is able to open to himselfe sayth he therfore were the Ministers authorized to forgeue Sinne Whereby the kingdome of heauen is made open Thus much Thomas And out of this established error sprang vppe If I be not deceaued that necessitye of compulsary Confession whereby all Christians are constrayned to craue Pardon of all their sinnes not of Christ through fayth but of the Priest by Confession I do not speake this because I thinke Confession is altogether vnprofitable in the Church but I meane of the superfluous necessitye of reckoning vppe the particularities of sinnes And I know not whether euer a more deadly poyson could be scattered abroad in the Church by that wicked Seédes-man the Deuill then this most pestilent Cancker as well for many causes as in this respect of all other chiefly That forasmuch as all he perfection of our righteousnes doth depend vpoÌ„ the mercy and promise of God through faith in Christ Iesu the ChristiaÌ„ people are by meanes of this doctrine trayned away to fleé from fayth to Merite Meritorius so that now this treasure proceédeth not from God that maketh the promise but from the Priest that graunteth absolution our Saluation resteth no more now vpon the mercy of God but vpoÌ„ mens deseruings not vpon the freé gifte and bountifull liberalitye of God but vpon satisfactory acquitall and sufficiencie of CoÌ„trition and vpon rendring full recompence of enioyned penaunce For so we be taught by Iohn Scotus and by a receaued custome in opinion long before his dayes Confession sayth he after absolution geuen either doth committ the partye ouer to Pardons or els sendes him packing to Purgatory And thus much hitherto of the Popes Pardons whereof albeit no portsale had bene made nor any gayne and lucre reaped Yet of their owne nature they are such as neither cann be made Iustifiable by any colour or pretence nor proued by any argument nor ratyfied by any Antiquitye nor ought to be suffred in any Christian common weale without horrible sacriledge and execrable empietye Now I returne agayne to that which Osorius doth deny And this is it That these Pardons were neuer put to sale and set out to hyre by the knowledge or permission of the holy mother Church of Rome O holy Churche doughtles that was neuer of this minde that such Fayres and Markets should be proclaymed and frequented in that most holy Church of God And therefore as farre as I doe perceaue this holy and worshippfull mother Church of Rome applying her selfe to that notable predsideÌ„t of that heaueÌ„ly Paule because she will make the Gospell freé for all men doth power out all thynges freély maketh sale of nothyng she maketh no price vpon Palles vpon Miters and Hattes and geueth freély without mony Prebends Benefices Pryuiledges Exemptions and Immunities If any thing be dispensed with all or any release to be made of speciall Reseruations tushe they are geuen for pure loue there is nothing done in all this whole Church couetously nothing filthyly no nor any corruption or Symony at all And no maruell giftes are accouÌ„pted loathsome trashe Rewardes are trodden vnder foote Mony is Maysterlesse and despised as a Roage Here be no lymetwigges layd for pencioÌ„ for tenthes for first fruites nor for Iubiles the onely luâ—re and gayne here is the recoueryng of the lost sheépe Finally the shauelynges and whole crewe of this Church dare not abide to be greaced in the handes And although the Pope doe dayly furnish abroad so many Pardoners so many Bulbearers though he poaste abroad so many Pardons coyne dayly so many fresh Bulles yet for all that as he receaued gratis so he geueth gratis and dispenceth with all thinges gratis and geueth waxe seales leade paper and partchment gratis there is nothing putt to sale all thinges of freé gift I suppose surely his Legats lykewise when they Ruffle abroad his Byshopps when they goe in visitatioÌ„s and geue orders his Suffraganes when they doe confirme when Mounckes and Feyers doe confesse when the Priestes doe sing and say Masse for the quicke and the dead they take no money at all nor yet for Trentaâ—â—s for Mortuaryes nor Mariages After the same order the Fryers Lymptoures when they gadd abroad a begging Stationars raunging from Churche to Churche with Boxes and Bulles they doe it not for any gayne beware that If thys be true Mantuan was a great lyar where in his booke of Lamentations he writeth on this maner Steades and fatt Palfrayes are presentes for Popes So are Churches and Chappels Altars and Copes Perfumes and Prayers Crownes and Attyres Tapers and waxelight Incense and Fryers Rome selleth all thinges for mony and coste Yea heauen and all with God and his hoste But because this lying Southsayer Mantuan doth lye opeÌ„ly we will salue this soare with an other kinde of dittye of a certein other Poet whatsoeuer he were who dallyed not altogether vnpleasauntly yet somewhat more clenly with two vearses to the same effect in the commendation of this Church Pauperibus sua dat gratis nec munera captat Curia papalis quod modo percipitur Free Pardons geue nor Brybes receaue Doe Romaine Popes that we perceaue What neéde many wordes who is he that will not clapp his handes for ioye to seé this exceéding bountifulnes of this holy mother Church which doth so plentifully reward such as come vnto her with such aboundaunt store of comfortable Pardons and other wholesome Drugges for neuer a penye so franckly abhorring vtterly detesting these gaynefull Fayres and Marketts none otherwise then botches and blaynes if all be true that Osorius preacheth But by what Markes may this appeare any thing probable worshippfull Syr that you doe affirme so boldly vnto vs seéing as yet you feéde vs but with leane affirmatiues onely approued neither by wittnesse nor by reason But I thinke it not amisse to couer Osorius nakednes here And because the Reader may more easely discerne the whole substaunce of these PardoÌ„s we will deryue the very pedigreé of them from their first auncestors
you are so malapert to write to Kyngs and Queénes If in your next Letters addressed to Queéne Elizabeth at your conuenient leysure you will vouchsafe to teach vs by some euidēt and infallible testimonies of Scripture how we may be throughly certified of that which you take here for confessed to witt That Prayers powred forth for the redemption and saluation of the soules that be afflicted in Purgatory be not vnprofitable but effectuall and auaylable I for my part that haue read the whole Bible ouer can not as yet light vpon any substaunciall or likely matter enough to moue nor cōceaue any cause why either such as be alyue now should dreadd any Bullbeares of Purgatory or that such as are departed hence in the Fayth of Iesu Christ should stand in any neéde of any pettyhelpes of Supplications or Prayers For as touchyng the saluation of soules whereupon Osorius doth discourse so largely I am fully resolued that the same is singularly and absolutely safe and shielded in Iesu Christ wholy doth not in any respect depend vpō any force of our prayers Neither will Osorius deny the same I suppose Yet he supposeth that the Temporall payne must be entreated for And bycause this payne must be endured in the scaldyng house of Purgatory therfore the Supplications Prayers of the Church are worthely employed to the ease of those tormentes I do aunswere if the soules of the faythfull be afflicted with any kynde of punishment in Purgatory surely those paynes are either the very scourges and whippes of Gods Iudgement or els must chaunce vnto them besides the Iudgement of God If besides Gods Iudgemēt then are they wrōgfully punished but if the dead by the iust Iudgemēt of God be tormented after this lyfe then is the promise of Christ false Which doth affirme that they shall not come vnto Iudgement but shall passe sayth he from death to life And agayne My Father doth frō hence forth Iudge no man And what say you to the promise made to the theéfe on the Crosse This day thou shalt be with me in Paradise So also were that sentence of Paule no lesse false We are no more vnder the Law but vnder Grace For what Grace is there where Iudgement ouerruleth What then you will say shall we accompt the Prayers for the deadd vsually powred forth by the Church to be altogether fruitelesse First I do veryly thinke that ye ought not abuse the name of the Church to your abhominable superstitiōs The true Church of Christ must be esteémed by the word of God and his good pleasure and not measured by mens traditions Neither is it conueniēt to colour all such Bastard trinckettes as are crept into the Church by fraude vnder the title and badge of the true Churche But we must make good triall by the touchstone of Gods word of the meanes whereby they challenge an interest in the Church Now to graunt you this much that Supplications for the deadd were ordeyned in some places by Traditiō of certein old Fathers yet this maketh nothyng at all to the purpose to establish your plattforme of Purgatory There be publique Liturgies fathered vpon Chrisostome and Basile caried abroad after this maner and forme We do offer vnto thee this reasonable offring for them that sleape in the Fayth for the auncient Fathers Elders Patriarches Prophetes Apostles Preachers Euangelistes Martyrs and Confessours c. But chiefly for our most holy and immaculate Lady the perpetuall Virgine Marie blessed aboue all other wemen c. Not much vnlyke vnto the same is it reported of Cyprian We doe Sacrifice sayth he for the Martyrs c. And yet I suppose no man is so wittlesse to say that the Martyrs Confessours Apostles Patriarches together with the holy Uirgine be either in Purgatory or do stand in neéde of the Prayers of thē that be aliue Whereupō we read in Augustine on this wise To pray for a Martyr is adiudged very iniurious c. What shall be sayd to this where the Papish Churches do vse to pray after a solemne maner in their Masses for the dead on this wise that God would vouchesafe to deliuer them out of hell from out the deepe lake and from out the Lions lawes by wh wordes appeareth manifestly that Purgatory is not vnderstāded here but those vnquēchable flames of hell it selfe Whereby you may perceaue perfectly that the Prayers of the Church be no sure foundations to ground Purgatory vpon for that they be no more powred forth for them which are in Purgatory then they be for others in some other place In like maner fareth with Sacrifices wherein your Diuinitie raungeth very much at randon as if it were strayed and runnyng in some wildernes a woll gatheryng For whereas the true Church of Christ doth acknowledge none other satisfactory Sacrifice but that onely one Sacrifice of the Sonne of God once accomplished for all You do spende to much breath vpon vs and many tymes altogether in vayne about your satisfactory offerynges and Sacrifices of Christ Paule and many others offred vpp for the dead Paule say you as often as he aduentured his lyfe for the preseruation of the state of the Church euen so often did he offer Sacrifice for the Saluation of the dead But then most honorably aboue all other when he suffered him selfe to be spoyled of life for the glory of Christ and the Saluatiō of all men Did Paule suffer death for the Saluation of all men is this your reason and your maner of speach Osorius doe ye vse to preach to your flocke after this sort in Syluaine as your bookes do preach abroad to the world to witte that men shall beleéue that Paule did dye for the Saluation of all men Shall we iudge that you were sober or well in your wittes when you wrate this did euer man besides you write after this maner or did euer man bearyng the face of a Deuine speake this or would any reasonable mā euer vtter any such rudenes Awake for shame and gather your wittes once agayne vnto you if you can For if Paule did dye for the Saluatiō of the dead as you say what els do you leaue for Christ to do more shall he also be in the beadroll emongest those All for whose health and Saluatiō Paule most honorably dyed a most notable death wherein do you not heare Paule him selfe cryeng out agaynst you with open mouth Was Paule Crucified for you were you Baptized in the name of Paule And agayne What is Paule what is Apollo but Ministers by whom you beleeued c. And agayne He that plāteth and he that watereth is nothing But God that doth geue the increase c. After the same sence we read in S. Peter There is none other name geuen vnto men vnder heauen wherein they must be saued And how then by the satisfactory offeringes of Paule and many others as you say is ayde obteined for them that be
also in S. Seuerines Church at Burdeauâ— so that the same Rodd wh was once tourned into a Serpent is tourned now into threé Rodds The multiplying of whiche Rodd seémeth not much vnlyke the Toath of Saincte Appolyne here with vs in England of the which a certein Abbot of Almesbury named Andrew doth make relation For it chaunced on a tyme that as Edward theÌ„ king of EnglaÌ„d was greuously tormented with the toath ach he commaunded by generall proclamation that all the teéth of S. Appolline that were reserued for Reliques within all the Churches of his Realme should be brought vnto him there were such a multitude of one poore Relique of S. Appolline his teéth Raked together that two or threé Toones were skarse able to receaue them when they were throwen together on a heape I Haue abused thy leasure perhappes gentle Reader longer then was conuenient in reckonyng vpp this Raggemarow of rusty Reliques howbeit I haue not rehearsed the thousandth part of the lyke religious Ragges So farre and so wide hath this pestilent canker crept ouer all the partes of Christendome that almost there is no Cathedrall Church Parish Church Mounckery Abbay Fryerhouse Selle Brotherhood or neuer so litle a Chappell but is poysoned with some contagion of this Serpigo And I would to God that the lyke endeuor were generally employed that Iohn Caluine perfourmed in seéking out those Reliques wherof I haue made meÌ„tioÌ„ that a generall view might be taken of all the Reliques remayning in all Christendome in Monasteries Selles Shrynes Boxes Caskets Glasses and such lyke deuises that the world might be made acquainted with them It is incredible to be spoken what legerdemaine Iuggling and peéuish pelting what monstruous lyes aud crafty packing what horrible forgery and apish halting would appeare to be fostered by these rakers of Reliques and fabâ—ing Fathers But I will not deteigne theé Reader in these tryfles any longer Onely this by the way I wishe theé not so to interprett my trauayle herein as though I would that all reuerence vsually ascribed to the true monuments and true Reliques of Martyres and other godly personages should be vtterly suppressed such especially as is meéte and conuenient for them But hereof neuerthelesse must be had a double consideration First That we defraud not Christ of his due honor and worshipp transferring the same ouer to Saintes and their monuments Next That we vaunte not to the gaze counterfeites for truethes and falshoods for verityes and abuse not the simplicitie of the vnlettered vnder the visor of true Religion Which kinde of fraude as is of all other most execrable so is there not any one more dayly frequented at this present by the rowled generation Howbeit this is no new griefe of a yeare or two continuaunce but is an olde wound long lurking euen emongest the boanes and gnawing dayly vpon the Synowes of all Christendome Of the which Augustine complayneth greuously in his owne tyme in his booke De Opere Monachorum writing on this wise He hath skattered abroad so many hipocrites vnder the weede of Mounckes in euery place gadding lyke Vagabounds about the Countries sent to no certein place remaining no where settled in no place nor making abode any where Some carry about the Reliques of Martyrs if they be not rather the boanes of other dead men but they do all begg they doe all rake for money all make gaynefull marchaundise either of their cloaked holynesse or of their deceiptfull needynes c. But of Reliques hath bene sufficiently spoken now for the confutation of the which what shall I neéde to say any more sithence to the sound witted Reader this may suffice that I haue made him an open shew onely of these mockeryes and trumperies The controuersies which concerne the strongest pillers of their Religion being on this wise dispatcht now that we be escaped out of these crabbed rowgh and vnsauery subtiltyes of disputation I seé no cause to the contrary but that I might make an end of this booke sauing that there remaine yet a fewe dregges in the cloasing vp of Osorius cauillations that are not lightly to be passed ouer though also they apperteigne not so necessarily to the cause as to require any speciall aunswere Whereof I purpose neuerthelesse to speake somewhat by Gods grace And first touching his solemne protestation wherein he accurseth and denounceth himselfe for a damned creature if he haue written any thing in his booke fayningly and counterfetly or colorably Lett vs heare him speake in his owne words I doe here protest before Iesus Christ Iudge of the quick and the dead that if I do not write the trueth which I do determine vpon which I iudge to be true and which I doe vnfainedly and firmely beleue to be the true and vndoughted Religion that he will exclude me from entraunce within that heauenly Citty and possession of that euerlasting glory not suffer me to enioy his glory world without end c. In which protestatioÌ„ I doe easily beleue you Osorius though you hadd neuer made so deépe a Protestation Neither doe I suppose that you doe dally with vs in these matters contrary to the very meaning of your minde but vtter in deéde the very bottome of your thought according as you haue cauilled in these bookes But this sufficeth not to haue your phrase of wryting agreé outwardly with your profession vnlesse your minde within differ not nor be discrepaunt from the right rule of trueth Neither doth it matter so much that you haue vttered in writing according as the fancy of your mind hath carried you but you ought rather to be well aduised that your hart be so instructed wtin as it may conceaue that which is wholesome sound that your penn be not violently whyrled at Randone by the vayne suggestions of your brainesicke headd to endite false matter instead of the trueth For herein consisteth the whole substaunce of our controuersie not in the vtteraunce of thinges which are conceaued in minde but in the discouerye of the meaning and sence of the trueth Such as in tymes past did persequute the Gospell of Christ and such as at this present doe seéke the ouerthrow thereof euen whiles they doe embrue their bloudy hands with goare of the Saintes being seduced by glauering conceipt of colorable error did and doe thinke to doe good seruice herein to God Not much vnlyke vnto them of whom we heare mention made in S. Paule and whereof the number is infinite at this present Which hauing zeale but not according to knowledge doe seéme to erre very much in the affection which they seéme to beare to godlynes but wander altogether out of the way in their choyse lyke as seémeth to haue happened at this present to Osorius in defending this cause of the Popes supremacy of Purgatorye of the Sacrifice of the Masse of Pardons of Reliques and worshipping and of many other Misteries of the Romishe counterfettes wherein I doe confesse that
know not But in my conceipt it appeareth none otherwise then if some Poet would rayse vp some Furyes of hell as Megera or Alecto out of that fiery lake to lye and to rayle he could not haue imagined any other speaches more apt appropried to all reprochefullnesse then this your Epistle seémeth to be Wherefore as you can not make your Epistle excusable of most haynous slaunderyng without a most manyfest lye so is that also in no respect more true wherein you doe accuse Haddon of the same cryme Who being as you say neuer knowen to you nor euer prouoked by you with any euill word yet doth gnawe your Epistle with slaunderous teeth and doth rushe ragingly vpon you as it were a wilde Boare deadly wounded with the hunters speare In good sooth Osorius you doe very lyuely represent vnto vs a singuler patterne of that olde Phariseé in the Gospell who very briefly beholding a very small moate in his brothers eye was not able to discerne a monstruous beame in his own eye so forcible is the dazeled blindenes of selfe Loue. For euen with lyke insensibiltye doth Osorius beyng himselfe a very cursed speaker expostulate with Haddon about cursed speaking You say he was neuer prouoked by you In deéde neuer by name I confesse But when as that your beastly Epistle and mōstruous Antithesis then the which I neuer sawe any more foolishely talkatiue did rayle agaynst so many godly personages he being one of the same noumber and vnder the same predicamēt of them that were slaundered could not but acknowledge the common quarrell and iniurye of others to be stretched out also vnto himselfe And therefore made aunswere in his owne and their behalfe though not without his owne furniture and pollicye yet much more modestly I will not say then became him surely more quietly a great deale then such an Importunate aduersary deserued for so was it requisite according to your desert Osorius that you should not haue hadd a more entreatable aunswerer but a farre other maner of aunswere that might haue blazed out your armes in their right colours and haue paynted you out altogether according to your due deseruings But Haddon thought it better to haue cōsideration of publique humanity then of his owne priuate griefe And yet as though he attempted all the force sharpenesse of his penne agaynst you it is a wonder to seé what mounteynes you rend abroade because he was not impeached as you saye nor teazed with any iniurious word of yours Go to then And howe had the people and Natiō of England displeased you that you must neédes rage so rudely agaynst them rather then Haddon might agaynst you For so you proceade And yet he runneth furiously agaynst me as though it were say you a wylde Boare deadly wounded with some boarspeare c. How furiously I pray you I would fayne learne what Because he doth commend your witt prayse your dexteritye of nature aduaunce your Eloquence and highly esteéme your bookes and especially that which you wrate of Nobilitye as your selfe cōfesse no lesse is this the part of a madd man or the courteous commendation of a frendly wellwiller And here I beseéch theé gentle Reader Iudge with me herein indifferently what difference there is betwixt the disposition of these two Haddon and Osorius wherof the one doth with frendly prayses aduaunce the style the Eloquence and artificiall disposition of wordes in Osorius thother a most vngratefull creature of man and beast blynded with selfe loue drowned in malice swallowed vpp with his owne conceipt doth so not vouchsafe a man in all mens Iudgements graue wise and excellently learned one ynche so much of commendable place emongest the learned that he shameth not to condemne him euen of most base ignoraunce extreame childishnes as one that is not able to expres by mouth his owne meaning and can vtter nothing purely nothing fully nothing playnely Wherein I doe now appeale to the Readers iudgemēt whether Haddon doth rage more agaynst Osorius lyke a furyous Boare or whether Osorius doe more impudently lye agaynst Haddon lyke a shamelesse Goate But because these meadowes haue bene reasonably well ouerflowed alreadye I thinke it not amisse to shutt vpp the hatches here This Enterlude is at the length come now to the last cast wherein this tourne coate getting a new Coape vpon his back and putting on an other visor vpon his face doth chaunge himselfe as it were into an Angell of light A man would veryly thinke that some one of the superexcellent Seraphycall sort of the ix orders of Aungells were flowen downe frō heauen speaking with whotte burning zeale of Charitye Where calling God himselfe to be his wittnes and Iudge he doth binde himselfe with a most holy protestatiō that we should firmely beleeue that he vndertooke not this trauaile of wryting agaynst Haddō as vrged thereūto for any other cause then of a very earnest desire and zealous affection vnto pure and most sincere Religiō We haue heard of his affection Now let vs harken to the dutyfull loue of Christian Charity more thē brotherly compassion of his and lett vs weépe with him for ioy For on this wise he doth proceéde If you did know sayth he how great compassion I take of you with what deepe desire I am rauished for your sauetye that as it is the part of a good Christian man I would willingly suffer losse of lyfe for you and for your Countrymens sake Surely you would become frendes with me c. If the duetyes and partes of true Loue and charitye may be valued by wordes and not by matter what can be found more vertuous then this minde what may seéme more louing or more fully replenished with charitable zeale of our sauety For what loue can be greater thē for a man to yeald ouer his owne lyfe for an other mans safety But if you will vouchsafe to compare these wordes written here with the slaunders Tauntes and Reproches which are skattered euery where before and will examine Osorius thoroughly within and without I am afrayd a man shall not finde him the man in proofe that appeareth before in wordes but a cleane contrary conditioned man nor very much differing from the shape of those whom Cicero doth not vnfittly decypher vnto vs. Of all the kindes of fraude and vnrighteous dealing there is none more pestilent sayth he then the craft of those men which when they doe deceaue most will so handle the matter that they may be taken for very honest men Not much vnlyke hereunto seémeth to haue happened in Osorius at this present For after that he hath slaundered and rayled lyke a common skold in a Cage in backbyting and reuyling the names and cōuersations of men whose lyfe he neuer knew nor vnderstandeth their doctrine yea and with such an insolent kinde of sawcynesse nypping and skoffing that no common Barretor could haue more fiercely exclaymed agaynst the most Rascall in
pag. 19. b. Peter Lombarde The Retractation of August There was no disagreement amoÌ„gest the Lutherans Coelest Anabap. Interem Math. 25. Osorius his ignoraunce in iudgement and triflyng about words Luce. 7. Cicero pro Mar. Coelio Osori fol. 24. August Epist 19 Osorius his vanitie také tardy Iero. ad Marcel in Epist. cuius initium est Mensur charit non habet Chrisost. in 1. in 3. Concione de Lazaro Of the suppression of Monkes Luce. 3 Luther vntruly charged with vprores in Germany George Duke of Saxone 1. Kyngs 18 Luke 18 Luther charged with the ouerthrow of the Hungarians most vntruly Tomorraeus Archb. of Tholosse Paulus Iouius in his 23 booke of Histories Osorius slauÌ„der touchyng the death of kyng Edward the sixt Of the ouerthrow of the Emperour Osor. slauÌ„derous lye touchyng the poysonyng of Queene Mary The death of Queene Mary The death of Cardinal Poole The foreine mariage of Queene Mary Osorius doth accuse Fraunce of highe treason Thraso The most miserable murthering of Henry the Scottish kyng Erasmus his commendable report of Luther The death of Luther which was most holy sinisterly depraued by the malicious slauÌ„derers In the Epistle to the Queene pag. 11. In myne aunswere pag. 8. Deut. 18. Math. 3. Iam. 4. Iohn 3. Deut. 4. Psal. 27 Psal. 25. Psal. 119 Exod. 3. Esai 53. Iaco. 1. Act. 20. Ad Galat. 1 Aristarchus was a great quareller Osorius a Proctour for monkes 1. Cor. 12. Ephes. 4. Act 10. and 11. Math. vlti Cicero in his booke of dueties Aristotle in his Ethickes Leuit. 21. Leuit. 19. 20.26 Deut. 27. Math. 28. Math. 5. 1. Cor. 7. Legenda Aurea Rom. 3. Rom 2. Iohn 4. Galat. 2.3 Osor. Fable of an hypocriticall Monckes Of the vowes of widowes 1. Cor. 7. Luke 19. Osorius fol. 37. Hoc tantum munus c. 1. Cor. 7. Gal. 2. Luthers Mariage reproued Gene. 1. Pope Gregory the 7. Hildebrand by name was the first that did establishe single lyfe by Decree Of Images The Images of Cherubins The brasen Serpent Exod. 20. Deut. 5. Ezechias Exod. 32. Sence in Hercul fur The Papistes are taken tardy in committyng manifest Idolatry Of the Images of the Crosse. 2. Tim. 3. Thomas of Canterbury Of Schoole Diuinitie The second CouÌ„cell of Nice Osori fol. 47. In myne answere to Osor. Epist. Luke 4. The last chap. of the Apocal. 1. Timo. Exod. 1â— Iohn 4. Hyperbole is called an excessiue vehemency of speach Whereunto the Apologie of Haddon had especiall regard Exod. 32. Rom. 9. Rom. 6. How we ought to esteeme of the Sacramentes Ex opere operat Rom. 4. Rom. 10. Sacraments are tokens of saluatioÌ„ but do not worke saluation 1. Cor. 1. ConfessioÌ„ Sacrament of the Altar Two Sacramentes Auâ—icular ConfessioÌ„ Heb. 9.10 Actes 2. Iames the last chap. Osorius Iames. 1. Psal. 22.30 Deut. 32. Mercenaâ—ie ConfessioÌ„ Iohn 1. Luke 17. 1. Cor. 4. Luce. 16. 1. Tim. vlt Ad Hebâ— vlt. Ezech. 33. Apoc. 21. Apoc. 3. Apoc. 1. Apoc. 5. Math. 28. Ad Cor. 4. Psal. 51. A true forme of Confession out of Dauid Publique CoÌ„fession Luce. 15. An example of priuate ConfessioÌ„ in the prodicall Sonne Heb. 4. Esay 11. 1. Tim. 3 The place of Esay wrongfully wrested by Osorius Luke 10. Esay 11. The place of Esay explaned Of the Sacrament of Euchariste Osori Tullyes couÌ„tersaite Cicero de natura Deoâ—um Actes 1. Hebr. 1. Osori Prolopopoâ—ia agaynst Peter Martyr The aunswere of Peter Martyr agaynst the Prolopopoâ—ia of Osorius 1. Cor. 11. 1. Cor. 11. 1. Cor. 10. Actes 1. Iohn 6. Iohn 6. Iohn 6. August de doct christi Tertullian What tyme TransubstaÌ„tiation was brought in first A shew of Osorius pride Cyprian Actes 2. Actes 20. The confutatioÌ„ of the Transubstantiation Pope Innocentius the thyrd 1. Cor. 14. Of vnknoweÌ„ and straunge tounges in Churches Ibidem Gallat 4. Phil. 3. Luke 11. Math. 33. Osori fol. 69. 1. Cor. 14. 1. Cor. 14. Luke 3. 1. Cor. 14. Iohn 21. Luce. 4. 2. Timo. 3. The knowledge of Scriptures ignoraunce accordyng tâ— Osoriuâ— Iohn 4. Iames. 1. Peter 1. Psal. 12.19 1. Peter 1. Of Christ being a king and a Byshop 1. Pet. 2. A kyngly power Rom. 13. 1. Tim. 2. To the Hebrues euery where A shewe of Osorius slaunderous speach The bookes of Osorius De Iustitia Cardinall Pooles iudgement of Osorius bookes of Iustitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath sayd Gregor lib. â— Epist. â—0 24. lib. 7. Epist 3â— lib. 4. Epist. 34. 38. 36. c. To be conueniently distaunt Dominari Rom. 14. A miserable distinction of Osorius How far in what causes kynges doe beane rule 1. Timo. 2. Peter 1.2 Ilâ—â—ne Illi False Latin in Osorius puttyng Illi for Illos Ofori rayling agaynst our Bishops of England 1. Timo. 3. Thersites a notable brauler Homer in Iliad Out of the bookes of the Kynges and Paralipom The courtes of Princes subiect to flatterers The Popes Parasites Kyng Henry the viij Sueto in the lyfe of Nero. Rom. 13. Rom. 13. Math. 17. â—uce 20. Wherein the office of a kyng consisteth Numb 16. Distinct. 22. Cap. Omnes Decrees ful of blasphemie The Popes power Martin Bucer Peter Martyr The Idoll of Rome The bookes of Osorius de Iustitia Tenne Cardinall Poole his iudgement of Osorius his bookes This worde Osor. signifieth bolde in the Portingall toung Ascham StaÌ„meryng of â—he touÌ„g turned vpoÌ„ Osorius necke Of the cause of Iustification Psal. 13. Psal. 50. Rom. 13. Rom. 11. Math. 11. Gallat 3. 1. Iohn 1. 1. Peter 1. Apoc. 1. 1. Cor. 1. Rom. 7. Rom. 8. Luke 5. Rom. 10. Rom. 8. Rom. 13. Plinius lib. 35. cap. 10. That is to say coÌ„myng out of the Sea The decease of M. Haddon Osoria melancholycke brauler The summe of all Osorius worke briefly coÌ„prehended in three wordes Exclamatâ—oÌ„ of Osorius agaynst Luther Osorius pag. 141. The doctrine of desperation whether is it more proper to the Papistes or to the Lutherans Iohn Eckius with others Henry second FreÌ„ch kyng his death The affiaunce and assurauÌ„ce of saluation wherein is it to be placed Two kyndâ— of desperation The ende and office of the law The lawe vnprofitable to saluation A wholesome kynde of trust and mistrust Osori pag. 141. The trust of saluatioÌ„ depeÌ„deth vpoÌ„ promise not vpoÌ„ the Law Ergo the more assured Promise made before the Law and without the law Galat. 3. The promise of saluation free and simple without condition Fayth onely howe it doth exclude and not exclude good workes Tertull. Actc. 24. Christian peace and affiaunce Rom. 5. Ephes. 3. Hebr. 4. Iohn 16. Galat. 4. Esay 35. Esay 61. Esay 52. Ierem. 23. 32. Ezech. 39. Rom. 4. The righteousnesse of the law and of fayth Leuit. 18. Psal. 142. The affiaunce of workes Barnard How farre the workes of the lawe come short to true righteousnesse Augustine Aug. Confes Lib. 9. Cap. â—3 Gregor in Iob. Cap. 9 Gregor Com. Cap 11. Barnardu Osorius Pag. 142. Phillipica August Epist 105. pag.
required in philosipher so may the want therof be borne withall in a Deuine Ieromes Epistle to PaÌ„machius Luke 16. Esay 2. 1. Cor. 1. â— Osor. 163. Prouer. 16. Fine poolished speach is alwayes impudent An Exquisite affectation of Eloquence not so much to be regarded of Deuines Pag. 166. Osori inueighed against EnglaÌ„d but not agaynst all Osori pag. 167. What Osorius doth promise in this booke Osori Argument not able to be resolued Haddones auÌ„swere to Osori Argument Osor. pag. 167. The testimony of the world agaynst the Lutheranes The rebouÌ„ding of the Argument agaynst Osor. Osor. pag. 168. A trimme reason of Osor. Osor. pag. 169. Osor. Argument coÌ„futed The spirite of the Prophettes is not to be measured by the nomber of beleuers Moah Moses Esay Ieremy Stephen S. Paule The first beginning of Luther Luthers humble letters to pope Leo the tenth Pope Leo his proude insolency agaynst Luthers humble submission Luthers second letters to Leo the Pope Anno 1519. Luthers Protestation Luthers huÌ„ble Supplication to the Church of Rome Stanislaus Hosius in his first booke of heresies The Pope the seruauÌ„t of seruauÌ„tes of God by a figure called Antiphrasis The cause of Luther honest Osori conclusioÌ„s false Sophistry A comparison betwixt the professoures of the true Gospell the Papisticall Osor Pag. 169. The prayle of the Romish church after Osor. A fifth and euerlasting Gospell made on a tyme of the Dominick Fryers at Parise Anno Dom. 1256. Osor. pag. 169. Of the Fayth of the Romishe Church Whether the vniformitye of fayth be more discernable in the Romish Chur. or in the Lutheranes How many wayes the popes fayth is contrary to the right institution of the Gospell Arrogancy and vayne confidence The name of vniuersal Church is restrayned to the Romaynes onely contrary to the nature of the Gospell Osor. pag. 169. The false and lyeng braggeâ— of the Romish Church Osor. pag. 169. Esay 5. How the Church of Rome is laden with mens tradicions Emptynes and voyde Apoca. 13. Osor. pag. 170. By what Reasons the vniuersality of Christes Vicar is coÌ„firmed One head of the Church The doctrine of the Gospell doth call all the Ministers of the Church to humilitie permitteth superioritie to none in any wise August agaynst Petilian Epist. Cap. 3. Cyprian Whether the authoritie of the Romishe See be Necessary for the takyng away of Schismes The Romishe See the Metropolitane of Sectes Where the Romish authoritie is quite banished there is most rest The Papacie nothyng els then a certeine mighty faction and armed power of kyngs The slaunder of the Sectes and dissentioÌ„ of the Lutheranes FactioÌ„s and Schismes in the Church of Rome Diuerse coÌ„tentiones of papistes amongst theÌ„ selues touching the supper of the Lord. Whether Popes See were erected by god or men See hereof before Haddons discourse in the first booke pag. 15. Peter sate at Rome What a diuersitie is betwixt Rome now and as it was in the tyme of Peter The principallitie of the See of Rome by what begynnyng it crept to so great power and tyranny When the name of Vniuersalitie and the order of Cardinalles beganne Vrsinus Damasus Anno 369. How many and how great conflictes haue raunged in the Chur. of Rome about the choosing of the Pope Boniface Eulalius Anno. 420. Simachus Laurentius Anno. 499. Stephanus Constantinus Phillip Anno. 768. Anastasius Benedictus 873. Leo. Christoph. Sergius Iohn 13. Leo. 8. Anno. 968. Out of platina this Iohn the 13. was takeÌ„ committyng adultery and was slayne Benedict the 5. being taken prisoner was cast into Adrianes Doungeon Anno. 973. Donus 2. Boniface 7. ranne away with the Treasury of Rome 975. Gregor 5. Iohn 17. Siluester Anno. 995. Out of Cardinall Benno Clemens 2. 1048. Benedict 10 1058. Alexander 2. Cadolus 1062. Hildebrand Clement 3. Victor 3. Vrbanus 2. Anno. 1083. Pascalis Albertus Theodoric Maginulph Vibertus False Popes Platina Blondus Gelâ—sius 2. The Archbishop of Bacchara a false pope Anno. 1118. Calistus 2. Gregory 8. false popes Anno. 1124. Distinct. 76 Cap. Ieiunium The first institution of Cardinalles about the yeare 1124. Innocent 2. Anacletus 1130. Out of AEmilius his 5. bookes Blond Platina Guil. Tyrius 14. booke and the 12. Chapter The Consuls of Rome brought in subiectioÌ„ to the Pope Blond in his 6. booke Lucius 3.2 Schismatick 1182. Vrbanus 3. called Turbulent for his troublesome head 1185. InnoceÌ„t the 3. the chief champioÌ„ of all the calamities and troubles of the church 1215. Honorius 3 Innocent 4. Gregoâ—y 9. most rebellious traytours agaynst the Emperour Friderick 2 The factioÌ„s of the Guelsians and Gibellynes raysed by the meanes of this Gregory 9. Celestin. 5. Boniface 8. a firchrand of factions 1295. Platina AEmil The most impudent shamelenes of Boniface 8. agaynst the Archb. of Genua Innocentius 6. Gregorye 11. the greatest author of Schisme 1352. Vrbanus 6. thrust into the Popedome by violeÌ„ce 1378. The See of Rome deuided in Schisme by the space of 74. yeares A cruell coÌ„tention betwixt the Cowled generation about the Conception of our Lady 1400. Boniface 9. Innocent 7. a seditious murderer 1405. Gregory 12 AlexaÌ„der 5 a troublesome pope Iohn 24. by force and money occupyeth the Sec. 1411. Three Popes deposed at one time Martine 5. The Councell of CoÌ„stance The Conuenticle of Constance did coÌ„deÌ„ne Ierome of Prague and Iohn Husse to be burned Martin not the Vicare of Christ but of Bellona Engenius an other chicken of Bellona A CouÌ„cell at Basile 1435. Eugenius a Schismatick is deposed from the Popedome 1442. This schisme endured 9. yeares The battell agaynst the Heluetians and Basileans by the procuremeÌ„t of Eugenuius Rob. Gaguinus and Phrigio Thomas of Redon thorough the popes Tyranny burned 1436. Antonius others A non causa vt causaÌ„ The fallaxe of the accident Luther a speciall aduersary to Sedition Osor. pag. 187. Of the Româ—nistes obedience rowardes Princes pag. 170. The Emperoâ—â— translated from the Grecyanes to the Frenchmen by the popes contrary their oathes Charles the Great The Creeks inuaded by the Turkes An Auncient ordinaunce of the right of the Emperour and the Pope The Maiestye of the Empyre was translated from Fraunce into Germany by the pope A degree of Gregory the 5. Concluded vpon with Otho the thyrd Emperour The wayward Rebellion of the popes alwayes agaynst the Imperiall Maiestie An olde grudge of the popes agaynst the Emperours for the bestowyng of Ecclesiasticall promotions Benedicte doth rebell against HeÌ„ry 3. The horrible conspiracie of pope Gregory 7. and the Bishops agaynst Henry the fourth Rodolphe suborned agaynst his Lord and Emperour by the practize and treason of the pope Rebellion punished The pope beyng the firebrand of seditioÌ„ doth prouoke the sonnes to rebell agaynst their Father Gods iust iudgement executed vpon the sonne that rebelled agaynst his Father The popes absolute power The Maiestie Imperiall subdued and subiect to the popes De Maior obedi Cap. Insolitae De Maior Cap.
vnam Sanctam What kinde of obedieÌ„ce popes vse towardes Magistrates A conspiracie of Iohn 12. most abhominably practized against Otto the Emperour ContentioÌ„â— raysed betwixt the Emperours and the popes rehearsed out of Hystories A singuler president of the popes obedience towardes the lawfull Magistrate Conrade his brother HeÌ„ry the 5. teazed agaynst their own father through the popes faction Anselme agaynst HeÌ„ry 1. Kyng of England Henry 5. is enforced to yeld to the popes commauÌ„demeÌ„t 25. Quest. 1 violatores The popes of Rome do challenge a certeine heauenly power vpon earth Gratian his booke of Decretalls Ionocent 2. ouerthroweth the order of Senatours in Rome The cruelty of Alexander 3. agaynst the Emperour Fridericke Barbarossa The singuler insolency of Hadrian 4. in banishyng the dignitie of Consulshyp The troublesome seditions of HadriaÌ„ the pope Hadrian choaked with a flye 1159. The seditious tumults of AlexaÌ„der the pope agaynst Caesar his soueraigne Lord and Prince The vnspeakeable pride of a seditious pope A president of the popes pryde farre passing Tarquines pride Iudas â— Nazianzen Oration vpon the holy Penthecost The incredible fury and outrage of Innocent 3. of Honor. and Gregory 9. agrynst Frederick 2. Extimo Concil 49. Pag. 639. The filthy gaynes of the pope Innocent 4. doth sette vpon the same Frederick the Emperour Agaynst the Successours of Frederick do Vrbane 4. and Clement 4. kept warre The pope Clement doth conspire the death of Conrade Frydericke Nicholas 3. doth sowe the seedes of discention betwixt Charles King of Sycile and Peter Kyng of Arragon The seditiouse troubles of Boniface 8. agaynst Celestine agaynst the Family of Columne agaynst phillyppe the Frenche kyng and agaynst Albert the Emperour Clement 5. doth prescribe lawes to Emperours Ludouick the Emperour most shamefully abused by Clement 6. Charles 4. appoynted Emperour agaynst Ludouick the true Emperour by the procuremeÌ„t of Clement 6. The onely popes of Rome the common pestilence of Christianes and of all Europe How little the Romish obedience doth agree with the Rule of Paules obedience Chilpericke the French kyng Henry 2. kyng of England Iohn kyng of England Victor a Byshoppe Phillippe the French kyng Henry 6. the Emperour Wicked practize of Pius 2. agaynst the Emperour Out of Recordes of Germany Henry the 8. kyng of EnglaÌ„d excommunicated by pope Clement the 7. Pius the 5. keepeth a sturre agaynst Elizabeth Queene of England Osori pag. 170. B. The maner of Popishe obedieÌ„ce to their Princes The horrible crueltie of the Spanish Inquisitours against English Marchauntes The king of Spayne subiect to his owne subiectes Inquisitours How the Catholicks be obedient subiectes to their owne kynges Anselme Theobald Thom. Archb of cauÌ„terbury Byshop of Ely Stephen Langton Edmund Archb. of Caunt Iohn Peccham Rob. Wilkelse Gualter Archb. The froward coÌ„tumacy of Monckes agaynst their kyng Out of Mathewe Parisâ— vpon the lyfe of Henry 3. Math. Parisiensis The proude rebellion of the pope the Bishops agaynst the kyng A tenth of all moueables in EnglaÌ„d and in Scotland graunted to the pope Mathaeus Parisiensis The auncient lawes and ordinaunces of Emperours enfringed by Popes Dist. 63. Out of the Englishe Chronicles Osor. The Troumpetour of the Romishe Ierarchy Pag. 170. The picture of the crosse must be worshipped Images of Sainctes Sanctusâ—es Lord for the bloud of Thomas graunte our prayers to wend c. No Nation in the world hath any pictures or grauen Images in their Churches but Papistes onely Osorius doth defend pictures to be as Kalenders of remeÌ„braunce Osorius pag. 17. The monument of the Brasan Serpent and the bookes of SalomoÌ„ de curandis morbis abrogated by Ezechias for the abuse Osorius pag. 171. How the Fayth of the Catholickes is ioyned with hope and feare Confidence of workes by Osor. Fayth How feare ought to be ioined with the fayth of the gospell Of workes Osorius pag. 172. Of Ceremonyes and Sacraments Pag. 171. Of Confession Osori pag. 172. 1. Iohn â— Pag. 172. Plaut in Bacchid Luke 10. The Charecter of the priest The Character of the Beast in the Apocalips Math. 9. Luke 7. Mar. 5. Mar. 9. Luke 4. Chrisost. vpon the 51. Psalme Homel 2. Actes 15. Actes 26. Actes 10. The Reformation of Confession The Superstition of SatisfactioÌ„ A poena culpa Osori pag. 172. Osori pag. 173. FroÌ„ wheÌ„ce that so holy lyfe and so great chastitie of the papistes doth proceede The incredible force and efficacy of the Masse Osori pag. 173. Osorius reason to proue that the rude people should be restrayned froÌ„ readyng the Scriptures Vnknowne tounges in the Papists churches Osor. pag. 173. Smale care had of preaching the word in the popes churches The senteÌ„ce of Barnard To muche light or no light at all How light must bee quallified according to Barnard that there be not too much light nor to litle Psal. 19. Psal. No man ought to be forbidden from reading the Scriptures Ephes. 3. Ephes. 1. The cause is fouÌ„d out why the Byshoppes do fle so much the light of the scriptures What kinde of authority it is of the Popes and Byshoppes in the Popish church Osor. pag. 173. Out of the Trepartite history 9. Booke cap. 35. Si non caste tameÌ„ cauté How farre the lawfull authority of the church extendeth it selfe Luk. 10. Ioh. 20. The Ecclesiasticall dignitye wherein it consisteth There is one power of the church an other of this world Iohn 5. Of the Rites and state holy dayes of the Romish churche Osori pag. 174. How great occasion of idlenes and dronkennes the multitude of holy dayes do engender How blasphemous Idolatrous the songes of the Romish Churchebe Christemasse day Pag. 175. Ashewednesday Palmesonday Good Friday Easter EueÌ„ Easterday Ascention day Whitsonday All HolleÌ„day What thingeâ— be reproued in the papistes holy dayes ceremonies Esay â— Popish worshyppyng compared with the worshyppyng of the Iewes in the olde law The superstitioÌ„ of the people in their state holy dayes ceremonies ought to be reformed Osori pag. 175. Esay 58. Gala. 4. Osor. pag. 176. Principles of Osorius Religion How much commodity and necessity there is in outward ceremonies and signes in Osorius iudgement Sarcasmus a nipping skoffe An Aunswere to Osorius mocke The papists acquayntaunce with mortall fragility The vow of chastity What Ceremonies are necessary with the Christians Baptisme The Communion All Ceremonies are not to be coÌ„demned yet in the allowaunce of Ceremonies Reason and choyse must be â—â—dâ— Osorius spightfull â—nuectiue by a Rhetoricall figure wrest back vpon the Lutheranes Pag. â—77 Osor. pag. 178. Osor. pag. 179. Osorius bauld Rhetorick The confutation of Osorius inuectiue Luther Phillippe MelancthoÌ„ Martin Bucer Huldricke Zuinglius Iohn Caluiâ—e Luther vpoÌ„ the 15. Psalmes of Degrees How the Pope is afflicted by the Lutheranes Apoc. 1â— The authoritie of the Romish See can not agree with the authoritie of the Scriptures The complaint of Osori concernyng the ouerthrow of Monckeryes and Nunneries It was
EuaÌ„g lib. 1. cap. 6. Chrisost. to the Heb. Homil. 17. Eusebius demonst lib. cap. 10. Nazianzen Iustinus Martyr in Dialo cum Triphone Augustine contra aduers leg prophe August in lib. quest 61. August coÌ„tra Faust. 20. cap. 21. A comparison betwixt the passeouer and Christ. An Argument out of the Trident Councell Aunswere Aug. de ciuitat dei lib. 10. cap. 5 By what reasoÌ„ Melchizedech did represeÌ„t the Type of Christ. Melchizedech is denyed to offer bread wine for a Sacrifice A comparisoÌ„ betwixt Melchizedech and Christ. No lykenes betwixt the Sacrifice of the Masse and Melchizedech Melchizedech a king and a Priest The place of Melchizedech his offring is expounded Gene. 14. Iosephus libro 1. Antiquitat Cap. 10. The TrydeÌ„tine Councell Sess. 6. Can. 3. Aunswere Luk. 22. 1. Cor. 11. Tetullia in Apologetico ArgumeÌ„tes of the aduersaries by witnesses and coÌ„sent of Doctours Obiection out of Cyprian Lib. 2 Aunswere to CypriaÌ„s wordes August against Crescentius Heb. 11. Cyprian in the same Epistle In the 2. booke the 3. Epistle An Obiect out of Ierom out of hys Epistle written to Marcellus Aunswere An Allegoricall Argument doth conclude no truth The Obiection out of Augustine quest vete no. Testa quest 109. AuÌ„swere to the Obiection An obiection out of Hesychi writing vpoÌ„ Leuiti lib. 1 cap. 4. Aunswere out of August in the 23. Epistle Out of the Maister of the Sentences 4. book 12 distinct Glossa CoÌ„ment de Consecrat Distinct. 2. Semel An Obiection out of Iren. Lib. 4. Cap. 32. An Aunswere to the place of Irene The Sacrifice of the Masse expiatory and propitiatory Tridenti Councell Sess. 6. cap. 3. Out of Steuen Gardiner and other Irenaeus lib. 4. Cap. 32. Irenaeus Cap. 33. Ambrose treating vpon virgins Chrisost. in psal 95. Chrisost. in psal 26. August de tempore ser. 125. The second counsell of Nyce Euseb. demonst lib. 1. cap. 10. Cyrill us ad Reginas Cyrill agaynst Iulian lib. 10. The Eucharist doth not forgeue sinnes but doth represeÌ„t the memory of a true forgeuenesse Sinod Trident sessi 6. cant 3. Out of the Canon of the Masse Osort pag. 199. 202. 204. The Apostles ordinaunces Authoritie of Fathers Osor. pag. 209. Disgracementes of Religion 1. Tim. 4. Osori pag. 203. Osorius pag. 203. August coÌ„tra lib. 2. cap. 14. August in the same place The Authoritie of the Pope is denyed to be lawfull The kyngdome of Antichrist The cauillatioÌ„ of Osori of the Memory of vertue abolished A cauillation of Razyng of Church Chrisost. ad Rom. 23. Gregor Epist 64. lib. 3. Aug. contralite petilia lib. 2. cap. 33. Of Reliques The Maunger wherein Christ was layde The foreskin of Christ. The Altar whereupon Christ was Circumcised The swathling cloutes and Cradel of Christ. The Piller where vnto Christ did leane when he disputed in the temple Water pots The Shoes The Reliques of Christes bloud The Tables whereas Christ made his last supper The bread of the supper The knife that stucke the pascall Lambe The Cupp The platter The towell wherewith Christ did wash his disciples feete Broken bread The Reliques of the Crosse. The Title of the Crosse. The Nayles of the Crosse. The Speare head The crown of Thornes Christes coate without a seame The Vernycle of Veronica Christ wynding sheete The Reede The SpoÌ„ge The xxx pence The Grieces in Pilats Iudgement hall The Crosse which appeared to Constantine in the ayre The fotestepps of Christ vpon the earth Our Ladies heare Our Ladies Milke Our Ladies smocke Our Ladies kerchiefe Our Ladies kirtell Our Ladies girdle Her slipper Her Shoe Her Coambes The wedding Ring of our hady Iosephes hose and his boanes Monstruous pictures Images Out of Alanus Copus in his Dialogues The dagger the buckler of Michaell The feathers of the holy ghost The Coales of S. Laurence The Reliques of Iohn Baptiste Diuers scrappes of Iohn Baptistes head in sondry places His Iawes A peece of his eare The whole headd of Saint Iohn at Rome His Arme. His Finger His Ashes His shoe His heary shyrt His Altar A lynnen Cloath The sword that behedded him The bodies of Peter Paule Peters law Peters brayne Peters slâ—pper Peters Chayre and his massing vestmentes Peters sword The staffe wherewith he walked The blocke whereupon he was beheaded Sixe bodies of the Apostles The cupp of S. Iohn Anne the Mother of our Lady Three bodyes of Lazarus Mary Magdalen hath two bodyes S. Longius the blinde knight with his speare Three kings of Colleine S. Denis two bodies S. Stephens body His headd His bones The Stones wherewith he was Stoned to death S. Laurenceâ— body His Arme. His gredierne S. Laurence Coales His coate with long sleeues The bodies of Geruase and Protaâ—us S. Sebastian multiplied into iiij bodyes Petronilla the daughter of Peter S. Susans two bodies S. Helene Vrsula and the eleuen thousand Virgines Two bodies of Hyllary Two bodies of Honoratus Gyles Simphorianes many bodyes S. Lupus S. Ferreol The boanes of AbrahaÌ„ Isaac and Iacob August in in his book de opere MonachoruÌ„ cap. 28. Osor. pag. 204. Osor. pag. 204. Osor. pag. 205. Osorius pag. 206. Aristotel Hippodamus Milesius The principles and chiefe groundes of the Popish doctrine The cause of the first bâ—ildinges of Abbyes in England Ethelbert King of Kent Ealbalde sonne of Ethelbert Anno. 618. Ethelrede kyng of Mercia Anno. 681. Berthewalde For what cause Monasteryes were â—rected at the first Out of the Cronicle of Osberne vpon the lyfe of Dun stane and out of Malmes b. Roger HouedeÌ„ and others King Edgar Osori pag. 208. Osor. pag. 208. Osori doth exclude Princes froÌ„ Ecclesiasticall gouernement Chrisost. vpon the 13. to the Romaines Osor. pag. 208. Osor. pag. 209. How pernitious the obedience of the pope hath alwayes bene to ChristiaÌ„ Princes In the yere of our Lord 1404. To much lenitie of Princes towardes the Pope Tim. 5. Constantinus Theodosius Lndouicus Pius Ambrose did enstruct Theodosius the Emperor Rom. 3. It apperteineth to the Ciuill Magistrate to gouerne ecclesiasticall causes The Triper tite history 1. booke cap. 5. Socrates lib. 1. cap. 5. Socrates lib. 5. cap. 10. Action 2. Iustinian in cap. de Episcop Cleâ—isis Ierome Augustine Chrisostome Paule the Apostle Actes Cap. Osori pag. 209. Grego lib. 11. Epist 8. 2. quest 5. Out of the auncient recordes and Hystoryes of England AEsopes Crow Osori pag. 209. Osori pag. 209. Osor. pag. 210. Osor. pag. 211. The booke of Wisedome the first chap. Ex plutarcho de vitis The cruelty of the Portingalles agaynst Gardiner an Englishe man â—x Abbat vspergens Ex staurastico IohaÌ„ Francisci Pici Mirandule Apocal. 19. Osori pag. 211. The doctrine of the Gospell is not now first sprong vpp but is renewed froÌ„ out loÌ„g darkenes in to a more freedome of lightsomnesse Apoc. 11. The auÌ„cieÌ„t witnesses professours of the Gospell Rob. Grostred Byâ—h of Lyncolne The Gospell of Christ as it is true so is it not